Homiletical heritage of St. Theophan, the Recluse of Vyshensky

Religious organization – spiritual educational organization higher education of the Russian Orthodox Church “Church-wide postgraduate and doctoral studies named after Saints Cyril and Methodius Equal to the Apostles" Specialty 26.00.01 Theology Dissertation for an academic degree Scientific supervisor (consultant): Magazines and periodicals BV ‒ Theological Bulletin VGV ‒ Vladimir Provincial Gazette VEV ‒ Vladimir Diocesan Gazette DS - Soulful companion MEV ‒ Moscow Diocesan Gazette MCV ‒ Moscow Church Gazette TEV ‒ Tambov Diocesan Gazette Proceedings of KDA ‒ Proceedings of the Kiev Theological Academy KhCh ‒ Christian reading. St. Petersburg AVP RI – Archive of Foreign Policy of the Russian Empire ARPMA – Archive of the Russian Panteleimon Monastery on Mount Athos BRPMA – Library of the Russian Panteleimon Monastery on Athos GAVO – State Archive of the Vladimir Region GATO - State Archives of the Tambov Region IR NBU – Institute of Manuscripts of the National Library of Ukraine named after V. I. Vernadsky OR RNL – Department of Manuscripts of the Russian National Library NIOR RSL – Scientific Research Department of Manuscripts of the Russian State Library RGIA – Russian State Historical Archive Central State Historical Archives of St. Petersburg - Central State Historical Archive of St. Petersburg TsGIAU – Central State Historical Archive of Ukraine CIAM – Central Historical Archive of Moscow KDA – Kiev Theological Academy MDA – Moscow Theological Academy SPbDA – St. Petersburg Theological Academy “The best way to fulfill priestly duty is to preach” 1. Homiletics as the art of preaching the Gospel of Christ has taken its rightful place in the system of Orthodox theological education. This subject began to be studied on a scientific basis in earnest from the 19th century, when the rich preaching heritage of the holy fathers began to be actively used in the science of preaching the word of God. One of the most remarkable preachers of the 19th century, who embodied the patristic ideals of Christian holiness in his homiletical works, was St. Theophan, the Recluse of Vyshensky. The dissertation research is devoted to the study of the homiletical heritage of St. Theophan, the Recluse of Vyshensky. The relevance of the research topic is due to the fact that problems are currently being raised in modern theology and church life, the homiletical heritage of St. Theophan can help resolve them. In particular, these are problems of the relationship between traditions and innovation in church life, the use of sacred texts translated into modern Russian in worship, Western influence on domestic theological science and public consciousness, as well as topical issues of modern education and upbringing, pastoral psychology and pedagogy. Today, the authoritative preaching word of St. Theophan can become a beacon indicating the right path of spiritual life. The relevance of the research topic is also due to the special need for Orthodox preaching at the present time to respond authoritatively and reasonably to challenges both from within (schisms and divisions) and from without (criticism of the Church and its traditional character). Modern means of communication provide unique opportunities for preaching, which, however, is often too superficial and vague in nature instead of truly and truly introducing the truths of faith and revealing their beauty to the world around us. An appeal to the homiletical heritage of St. Theophan shows in his person an example of a homiletic educator, book publisher, who was not just engaged in spiritual creativity, but also acted as a spiritual teacher. His preaching methods and approaches were innovative for his time, which would be very important to take into account in the modern experience of teaching homiletics, preaching the word of God, both liturgical and extra-liturgical. Homiletics turns out to be a kind of source of the spiritual and educational activity of St. Theophan. This experience should and can be in demand and fully used at the present time. The fact that, taking into account the new data emerging within the framework of the so-called Feofanovsky project, no one has yet undertaken a generalized study of the homiletical works of St. Feofan. The archival materials gradually being introduced into circulation make it possible to especially examine the connection between the homiletical ministry of St. Theophan and his subsequent spiritual and educational activities in the Vyshensky retreat. The degree of development of the problem. Saint Theophan became a unique church writer who did more during his lifetime for the spiritual enlightenment of Russia than any other of his predecessors or contemporaries. The core of independent spiritual and educational texts of St. Feofan (in addition to translations) became sermons, most of which he delivered during the period of rector at the St. Petersburg Theological Academy, as well as at the Tambov and Vladimir departments. Death of St. Feofana in 1894 was an exceptional event that prompted contemporaries to try to create a holistic portrait of this unique personality. Initially, representatives of Russian science were supposed to write a complete biography of the deceased archpastor, in which there would be room for a description of his homiletical works. Mikhail Khitrov (1851–05/09/1899), known for his educational works in Moscow, celebrated the year of his ordination to the priesthood (1895) by publishing a monograph on St. Feofane “The Most Reverend Theophan the Recluse of Vyshensky,” which was later republished in an improved form. The author viewed sermons as an organic part of the life of the future saint. He used excerpts from sermons to create a more vivid picture of a particular event in which St. took part. Feofan. So, in order to convey the attitude of St., filled with pastoral love and care. Feofan to the residents of the fire-damaged city of Tambov, M. Khitrov cited extensive excerpts from several pages of sermons without an exact indication of the source of citation 2 . And this is not an isolated case. Sermons of St. Feofana become a very strong autobiographical source for the author, allowing him to significantly revive the event described. In the work of M. Khitrov, a separate chapter examines the literary works of St. Feofan. They are divided into moral and edifying, exegetical and translational. The first group includes a number of words that were later published in thematic collections. The most important collections of words addressed to the Tambov and Vladimir flocks are not mentioned. In the same year, 1895, another review work was published by the professor of the Moscow Theological Academy of the famous Hellenist I.N. Korsunsky (1849–1899) “Reverend Feofan, former bishop. Vladimirsky and Suzdal. Biographical sketch". The book is accompanied by an epigraph from the book of Job: “This godliness is wisdom; and to shun evil is knowledge” (Job 28:28). This verse, willingly or unwillingly, contains the idea of ​​the special ascetic feat of St. Theophanes, through which he achieved personal holiness and became a guide of many human souls to God. Unlike M. Khitrov, I. Korsunsky not only cites excerpts from sermons, but also gives them a fairly vivid literary description 3 . The book has a special section dedicated to the literary works of the saint. This section offers an overview of the works of St. Feofan, published during the retreat at Vyshe (1866‒1894), including the Vladimir sermons (Vladimir, 1869). For I. Korsunsky, the “small articles” published in “Home Conversation” and other magazines 4 were not related to sermons. I. Korsunsky referred to information provided to him - by his own admission - by the nephew of St. Feofan I.A. Krutikov 5, who two years later (1897) published his own work dedicated to the life path of his uncle. It should be noted that the author was aware of all publications and decided to offer readers personal memories of him and his family 6 . In doing so, he offers a systematic summary of the life of St. Feofan with vivid sketches of his preaching ministry. The author writes in somewhat enthusiastic language, not hiding his admiration for the personality of the saint. And finally, in Tambov and Shatsk, on the 10th anniversary of the death of St. Feofan, the work of P. A. Smirnov “The Right Reverend Theophan, his exploits in seclusion and their socio-historical significance” was published, in which for the first time a separate (VII) chapter was devoted to the archpastor’s sermons. However, in this chapter special emphasis is placed on the secondary collection on repentance, fasting and communion, which was published by St. Feofan in a revised form based on his sermons during the period of his hierarchal service. Just like M. Khitrov, P. Smirnov attributes sermons to the moralizing works of St. Theophan and in a separate chapter speaks about their content side, and about St. Theophan as a preacher and teacher of sermons is described in the chapter on his episcopal service. For the first time in Russian theological literature an attempt appeared to give a holistic view of the preaching ministry of St. Feofan and describe this service in essence. The author tries to present the homiletical heritage of St. Feofan in connection with the previous established tradition of Russian preaching, and in its originality. So he writes about the “true spark of divine fire” 7, which permeates all his sermons, and about which St. himself. Theophanes wrote about jealousy or “heartfelt fire,” without which all spiritual life loses its meaning 8 . This statement is not unfounded, but is confirmed by examples from the saint’s sermons. For all the value and originality of this review, it is a fairly brief introduction with an attempt to acquaint the reader with the preaching heritage of St. Feofan as a single, but not very elaborate, whole. However, from the above review it is clear that the sermons of St. Feofan, especially after his death, began to be perceived as a significant phenomenon in the Russian homiletical tradition. The saint's biographers began to more and more realize and describe the special inner spiritual and edifying character of St.'s preaching. Theophan, who best met the tasks of spiritual improvement and following the patristic tradition. In Russian academic science, after the death of the recluse Vyshensky, interest immediately appeared in his preaching, which is confirmed by A. Kuznetsov’s dissertation, defended at the Moscow Academy of Sciences, but, unfortunately, not published. Subsequently, a number of dissertations and individual articles appeared in which St. Theophan revealed himself precisely as a homiletic and preacher, and more broadly as a theologian 9 . Unfortunately, due to the events of the revolutionary era and the subsequent new reality of an atheistic state and culture, these dissertations were not published in full or were not published at all and still remain in handwritten or typewritten form. A review of all pre-revolutionary MDA dissertations was carried out by a modern researcher, a permanent participant in the Feofanovsky project, V. Kashirina 10. Let us limit ourselves to a brief analysis of two pre-revolutionary dissertations devoted to the homiletical heritage of St. Feofan and protected in the MDA. These works are closest to the topic of the dissertation as its direct “predecessors”. The first work of student A. Kuznetsov (LXXI edition of the MDA) “The Reverend Feofan (Govorov) as a Preacher” 11 was written the very next year after the death of the Vyshesky recluse, as well as the two above-mentioned monographs. Basically, the author uses an analytical approach, starting not from the life of the saint, but from the very content of his sermons, perceived as a whole, based on their genre 12. Particularly interesting is the 4th chapter, where the sermons of St. Theophanes are considered in the Russian homiletical tradition of the 19th century. St. Feofan managed to combine in his heritage theory and practice, represented respectively by the Moscow, or dogmatic-theoretical, direction in homiletics and the Kyiv - practical, life-oriented. The representative of the first was Metropolitan Filaret (Drozdov) of Moscow and Kolomna, and the second was Archbishop of Kherson and Tauride Innocent (Borisov) 13. This work was reviewed by the extraordinary MDA professor at the Department of Homiletics V. F. Kiparisov, who rated it quite highly. In G. Lobov’s dissertation “Theophan, Bishop of Tambov, as a Preacher” 14, defended at the Moscow Theological Academy, according to the title, an outline of the preaching activities of St. is offered. Feofan not only at the Tambov department, but much wider. The dissertation was defended in 1914 - on the 10th anniversary of the death of St. Feofan. At the beginning of the dissertation, as well as in the above monographs, biographical information about the life of St. Theophan, which are accompanied, if possible, by indications of his role as a preacher and as a teacher of preaching. The time of the Vyshensky retreat, where St. Theophan did not preach, it is presented only in a sketch, as not related to the main topic. The second part reveals the teaching of St. Feofan about preaching. Separate chapters of the dissertation are devoted to the analysis of the moral-ascetic, dogmatic and exegetical aspects of the sermon and their formal analysis. This work was reviewed by V. Vinogradov (1885–1968) 15, who was then acting associate professor of the Moscow Academy of Sciences, and by the extraordinary professor of the Moscow Academy of Sciences, D.I. Vvedensky (1873–1954). Despite a number of shortcomings, the author managed to reveal the content of St.'s sermons. Feofan. When comparing the two dissertations, it is clear that the first was more of an analytical type of research, the second more followed a biographical pattern. At the same time, the dissertations complemented and mutually enriched each other. After revolutionary events in the study of the heritage of St. Feofan had a long break. In the Soviet era, in two Theological Academies after their revival, work was undertaken to study the theological, homiletical and epistolary heritage of St. Feofan. In the “Theological Bulletin” of 1945, on the 50th anniversary of the death of St. Theophan the Recluse planned to publish the first four letters of St. Feofan to Archpriest I.G. Pereverzev 16, which were not included in the publication, which was published more than half a century late, due to the fact that they had already been published 17. One of the first was a review article by I. N. Shabbatin “Bishop Theophan the Recluse and His Spiritual Heritage” 18 (1948), in which an attempt was made to revive the interrupted tradition of studying the heritage of St. Feofan. Let us note the dissertations defended at the Moscow and Leningrad Theological Academies. In both academies in the 1950s and 1960s. In addition to the dissertation on pastoral topics 19, three works were defended on the homiletical heritage of the Vyshensky archpastor - V. Gavrilov (1957) 20, A. Tarantin (1959) 21 and Priest A. Pavlov (1968‒1969) 22. Let us dwell on a brief analysis of the last two. A. Tarantin examines the legacy of two great spiritual educators of the 19th century. – St. Theophan the Recluse and St. Ignatius Brianchaninov - almost according to the same plan: life - preaching activity - sources and form of preaching. In the first part about St. Theophanes another special chapter appears - reviews of contemporaries about the preaching activities of St. Feofan. At the end of his work, summing up the results, the author writes: “The special merit of these saints is that they presented the ancient teaching of the ascetic holy fathers about the inner life of a Christian in a more accessible and perfect form” 23 . In the work itself, the author places special emphasis on the practical side of the use of the homiletical heritage of the two saints by modern preachers, without introducing an original method into the analysis of the material presented. Priest A. Pavlov, in his dissertation “Bishop Theophan the Recluse – Representative of Ascetic Preaching in Russia,” followed a well-trodden path. His work is structured according to plan: life - view of preaching and preaching activity - review of content - “topic”, which means, in particular, the form of presentation 24. Perhaps, under the influence of the previous work of A. Tarantin and the strong teacher of homiletics of that era, Archpriest A. Vetelev, the author at the beginning formulates a general definition of ascetic preaching, 25 which can be understood not only by its subject matter, but also by the personality of the ascetic preacher. When reading a fairly brief overview and compilation of the work, it is clear that the author perceived as preaching not only sermons, but also all the edifying works of St. Feofan (for example, Brief Thoughts for Every Day of the Year) 26, which gave this work an even more general and not entirely scientific character. In the same years, Archimandrite TSL (later Archbishop) Pimen (Khmelevsky) prepared a scholarship report “Christian teaching on the spirit, soul and body according to the works of Bishop Theophan and Bishop Ignatius Brianchaninov” 27 (MDA, 1957), in which the stated topic is presented on the basis of the classical lives of St. Feofan, but especially taking into account the monograph by L. A. Sokolov 28, dedicated not only to the personality of St. Ignatius Brianchaninov, but also controversial issues between the two saints. Nothing is said specifically about the sermon, but the general theme, which was also present in the sermons, was reflected here - in accordance with the level of science of that time. In the Russian Orthodox Church Abroad, Archbishop Averky (Taushev) on the 70th anniversary of the death of St. Feofan (1894–1964) delivered a historical speech “The Herald of God’s Punishment for the Russian People, Saint Theophan the Recluse of Vyshensky” 29, which even in its name involuntarily recalls St. Feofan specifically as a preacher and prophet. At the beginning, the author quite traditionally sets out the main milestones in the life of the saint. The gradually increasing disease of unbelief in Russian society not only became the subject of denunciation by St. Feofana, but also encouraged him to write prophetically about the harsh future. He “saw in his spirit the terrible calamity that was approaching the saint who could not resist his loyalty. Russian people to Orthodoxy" 30. Some thoughts are very relevant today, such as the following: “He attached enormous importance to tireless pastoral preaching and fervently called on the pastorate not to be silent in preaching the Word of God” 31. Obviously, Archbishop Averky’s speech is important from the point of view of studying St. Theophan as a homiletic accuser and mentor. And on the 75th anniversary of the death of St. Feofana (1894–1969), an outstanding representative of the MDA, Abbot Mark (Lozinsky), who devoted his main efforts to studying the heritage of St. Ignatius Brianchaninov, prepared the report “The Great Teacher of the Russian Church” 32. This report quite comprehensively conveys the main milestones in the life of St. Theophanes with a repetition of well-known information about his homiletical works. The report, delivered in 1969, is especially important for the history of studying the heritage of St. Feofana in the MDA as a monument written in a difficult atheistic era. In the future, the relay race for studying the heritage of St. Feofana went over to hieromonk (later archimandrite) Georgy (Tertyshnikov) for many years. Unfortunately, the death of this godly monk of the Trinity-Sergius Lavra (+ October 2, 1998) did not allow him to catch the stage of development of the Feofanovsky project, which brought all aspects of the study of the heritage of St. Feofana to a fundamentally new level. Archimandrite Georgy (Tertyshnikov) in 1972‒1973. defended his candidate's essay “The Homiletic Element in the Epistolary Heritage of Bishop Theophan the Recluse” 33. Based on the topics of previous works, it is clear that he could not devote his work to the topic of preaching, which was considered several years earlier, but focused on identifying homiletical features in the rich epistolary heritage of the Vyshensky saint, which at that time remained poorly studied 34. The bibliography of this dissertation differs significantly both in the number and importance of items from the bibliography of previous works. The then Hiermonk George began his PhD thesis with a biography of St. Feofan and the general characteristics of his writings. In the next second part, he moved on to the main topic stated in the work. His main method is explained by the following instruction: “By studying the epistolary heritage of the Vyshensky ascetic, the pastor-preacher will find many useful tips and instructions that will help in his personal spiritual life and in guiding others along the path to eternal blissful life” 35. This is how the spiritual teaching of St. Theophan's letters, the content of which is considered a priori to be relevant to the work of preaching. In the second part about. Based on the letters of Saint Vyshensky, George expounds a complete system of Christian asceticism. In addition to advantages, this method also has disadvantages, because the epithet “homiletic” could be replaced with equal success by the epithet “spiritually edifying” or “ascetic”. The next outstanding, original and multifaceted work was the master's thesis of Archimandrite Georgy (Tertyshnikov) “St. Theophan the Recluse and His Teaching on Salvation” (MDA, 1989) 36 . This five-volume fundamental study is distinguished by a strictly documentary basis, deep theological analysis and multidimensionality of the stated problems. The work of Archimandrite Georgy (Tertyshnikov), firstly, summarized the information that was known to church science before him; in addition, it collects, systematizes and analyzes a colossal volume of rare, little-studied sources and materials; finally, this dissertation opened a new stage in the study of the spiritual heritage of St. Theophan, which began in 1990. Formally, the master's thesis continues the above-described candidate's work - it also consists of two parts: a biography and a description of the doctrine of salvation, which absorbs the entire ascetic-theological system of the teachings of St. Feofan based on all available published and unpublished sources 37. Moreover, its release and name are deeply symbolic: it was completed a year after the canonization of St. Theophan at the Local Council of the Russian Orthodox Church June 6-9, 1988 Based on the identity of the method used in the candidate’s dissertation, it would be possible to equip the master’s thesis with the epithet “homiletical,” but this would be only partly correct. One way or another, archm. George used all the research tools available to him in order to present the teachings of St. in the most systematic way. Theophanes, which he could call “homiletical”. However, to reveal this thesis, it was necessary to carry out a number of further works. Since the 2000s. A number of dissertations were defended in religious and secular educational institutions on individual facets of the life and work of St. Feofan, in which homiletics was only mentioned, but was not the object of a separate study. In October 2010, the Publishing Council of the Russian Orthodox Church began work on a unique scientific project - the Complete Collection of the Works of St. Theophan, the Recluse of Vyshensky. The Feofanovsky project was headed by Metropolitan of Kaluga and Borovsk Kliment (Kapalin). The work was timed to coincide with the 200th anniversary of St. Theophan and was carried out in several directions: archival searches, textual preparation of the works of St. Feofan and the preparation of a scientific biography of the Right Reverend. This is an unprecedented scientific project of cooperation between secular and church scientists. A frontal examination of archives and book collections, accounting, classification, scientific processing, analysis of identified and already known materials on such a wide scale and so energetically have never been carried out before. The project for the first time made it possible to collect a complete collection of the bishop's manuscripts, the main body of which was miraculously preserved on Mount Athos, in the archives of the St. Panteleimon Monastery, where the papers of St. Feofan after his death in 1894. were sold by heirs in order to financially support young orphans - the children of St. Feofan. So, it would seem, misfortune turned into happiness - their complete preservation throughout the vicissitudes of the 20th century. Athos documents are not all that was discovered by researchers of the Feofanovsky project. 30 archives in Moscow, St. Petersburg, Kyiv, Tambov, Vladimir, and Orel gave us priceless finds. These are mainly letters from officials and private individuals. Many of them make it possible to restore the picture of the theological and pastoral works of St. Feofan, flowing in the shutter. Of course, such search and analytical work is a long and labor-intensive process that requires researchers to have knowledge, tact, clear logic and heightened intuition. Work on preparation for publication of the epistolary heritage of St. Feofana M.I. Shcherbakova 38 is a typical example of this direction. As part of the project, textual experts from Petrozavodsk University worked on restoring a more authentic text of sermons 39 . The theological, scientific and educational activities of Saint Theophan as a ruling bishop, professor of moral theology, and original philosopher had an invaluable influence on the spiritual revival of contemporary Russian society; it has not lost its relevance today. According to the opinion of the Chairman of the Publishing Council of the Russian Orthodox Church, Metropolitan Clement of Kaluga and Borovsk, “in our days, when man moves further and further from God, the works of St. Theophan serve as a guiding thread for all those seeking the Heavenly City. This is the enduring significance of his spiritual heritage” 40. An important spiritual and educational platform for attracting the best scientists to the study of the spiritual heritage of the Vyshensky saint, starting in 2009, has become the “Theophan’s Readings”, organized on an annual basis by the Publishing Council of the Russian Orthodox Church together with the Vyshensky Monastery. In the period from 2009 to 2021, 14 readings have already been held 41, the materials of which are gradually published in separate collections 42. In the Theophanian conferences, which were carried out from 2009 to 2021, attention was increasingly paid to the homiletical works of St. Feofan. All reports on this topic of the Feofanov Readings can be typologically divided into several groups: 1. Reports describing the ministry of St. Feofan at the Tambov or Vladimir departments with a general full (Metropolitan Theodosius (Vasnev) 43, Archimandrite Zosima (Shevchuk) 44, G. Peskov 45, P. Lobaev 46, V. Goldunov 47) or partial (I. Filatov 48) emphasis on his homiletical works. 2. Reports on the attitude towards preaching the word of God during the period of seclusion (Metropolitan Theodosius (Vasnev) 49). 3. Particular emphasis in some reports is placed on certain theological, moral or church-historical topics (including the fight against schism and sectarianism) based on homiletical material (Hierod. Peter (Alekseenko) 50, Archimandrite Zosima (Shevchuk) 51, Abbot Dionysius (Shlenov) 52, V.V. Kashirina 53, Ir. S. Danilenko 54, Abbess Vera (Rovchan) 55). 4. More detailed specialized reports revealing one or another statement or description borrowed from the sermons of St. Feofana (Abbess Vera (Rovchan) 56; Archimandrite Zosima (Shevchuk) 57, V.V. Kashirina 58, Hierarch E. Ignatov 59). 5. Individual mentions of St. Feofan as a preacher or as a church administrator of the art of preaching while revealing other related topics (V.D. Orlova 60, O.Yu. Levin 61). 6. The use of spiritually beneficial material from the spiritual and moral heritage of St. Theophan as the basis for modern preaching (Metropolitan Theodosius (Vasnev) 62, Priest M. Rassadin 63). 7. Formal literary analysis of the sermons of St. Feofan (E.V. Nikolaeva 64, N.E. Titkova 65, Hierarch E. Ignatov 66). It should be especially noted that the speakers were, as a rule, limited to their regional or specific tasks. For example, the report of a representative of the Krasnodar Seminary analyzes sermons from the holiday collection of 1883 67, but without attempting to compare them textually with sermons from the period before going into seclusion. A real event in Theophanian studies in recent years was the publication in 2016 of the first volume of the “Chronicle of the life and works of St. Theophan, the Recluse of Vyshensky” 68 . The second volume was released in 2019. Volumes three, four and five are almost finished and are gradually being prepared for publication. Another fundamental, more private publication is “On the threshold of Russian Palestine. Chronicle of the Russian Spiritual Mission in Jerusalem. 1847‒1854" 69 – prepared by M. I. Shcherbakova. It reflects many important details of the period of St. Theophan’s ministry in the Holy Land, when he was being formed, in particular, as a preacher. Next we list a number of ecclesiastical and secular dissertations dedicated to the legacy of St. Feofana, since 2000 Priest A. Burtsev in his candidate’s essay “The Epistolary Heritage of St. Theophan the Recluse” 70 (MDA, 2006) essentially repeated the method of work of Archimandrite. Georgy (Tertyshnikov), while expanding the number of topics in the second semantic part. In a review of historiography on the topic, the author lists various works devoted to the spiritual heritage of St. Feofan, including the revelation of his preaching talent. From this review it is clear that the author has a fairly broad understanding of the epistolary genre, the predecessor of which is the homiletical genre. About the attitude of St. Theophan’s approach to the work of preaching is separately stated in the section “Views on church preaching”, however, taking into account the new data provided by Theophan’s Chronicle, at present this section could be significantly supplemented. In addition to this candidate's work at the MDA, over the past decade, a number of master's and diploma theses have been defended, devoted to various facets of the spiritual heritage of St. Feofana 71. Among these works, the work of S. Zagorulko 72 analyzes the rhetorical features of the sermon of the Vyshensky saint, which, undoubtedly, is one of the important aspects of this dissertation. The author identifies “Ethos” in the saint’s sermons, as well as “Paphos” and “Logos of speech”. The textual method and the principle of identifying original sermons are not applied. Thus, the author analyzes the 1883 edition, which is secondary in relation to previous editions. In 2016, the dissertation of Hierodeacon Peter (Aleksenko) “Interpretation of St. Theophan the Recluse of the anthropology of St. Apostle Paul." This dissertation consists of three main chapters in accordance with the human condition: natural, unnatural and supernatural - according to the author’s terminology, borrowed from the holy fathers. The dissertation makes repeated references to apostolic preaching, but does not pay attention to the preaching genre. We present it as a typical example of addressing the themes of the spiritual teachings of St. Feofana recently. Now let's move on to the analysis of dissertations defended recently in secular universities, regardless of how homiletical issues in the works of St. are reflected in them. Feofan, but with a search for characteristic thoughts and parallels. A. A. Ignatov’s candidate dissertation “Pedagogical views and practice of spiritual education of St. Theophan the Recluse” 73 speaks of pedagogy as the spiritual education of individuals and the entire Russian people - which is what St. did. Feofan. With this approach, preaching as one of the main methods of pedagogical influence of an archpastor or priest on the soul of his flock acquires special, exceptional significance. In fact, the author is trying to defend the exceptional significance of Orthodox preaching using the example of the personality of St. Feofan. Conveying the thought of St. Feofan, the author writes that “the meaning and significance of shepherding” is not “in any external advantages, but in the internal, moral influence on the soul of the flock, for which the best and only reliable means is the word of preaching” (p. 52). Thus, this work indirectly touches on preaching topics, but through the prism of pedagogy and the pedagogical approach. In the dissertation research of A. B. Khokhlova “The innovative and heuristic significance of the legacy of Theophan the Recluse for the development of modern Russian education” 74 continues to reveal the image of St. Theophan as a teacher (and thus a preacher - note by Bishop Pitirim), based on modern principles and methods of pedagogy. A. V. Abramov’s master’s thesis “The religious and ethical teaching of Theophan the Recluse” 75 is a presentation of certain provisions of the moral and ascetic teaching of St. Feofan, presented in the sociocultural context of the era. Sermons of St. Theophanes are one of the sources of the narrative along with other works of the Vyshensky saint. And finally, E. N. Nikulina’s master’s thesis “Anthropological and pedagogical views of St. Theophan the Recluse” 76 is a real contribution to the formation of Russian pedagogy. By pedagogy, the author primarily means the process of upbringing and education, in which St. plays an important role. Feofan, who repeatedly addressed his words to students and youth, as well as to pupils of primary schools and colleges. With her research, E.N. Nikulina makes a very valuable contribution to the Feofanovsky project, which she perfectly described in the introductory part. With this approach, sermons turn out to be not peripheral, but very important fundamental material for the development of a number of pedagogical topics. Although a number of monographs and articles devoted to individual facets of the heritage of St. remained beyond the scope of the review. Theophan (going beyond the analysis of the homiletical genre), it seems that what has been said is enough to raise the problem of insufficient research into the homiletical heritage of St. Theophan and the need for both its holistic understanding and identification of its role in the entire spiritual heritage of the Right Reverend, as well as to formulate the novelty of the study. The scientific novelty of the research lies in the involvement of new – not yet explored before – archival sources; in the systematization of the entire homiletical heritage of St. Fofana; in the formation of a new view on the meaning of preaching in the second (recluse) stage of the saint’s life and his work; in the experience of a new holistic understanding of the homiletical heritage (or homiletics) of the saint in the context of his life, ministry and creativity. For the first time, the homiletical approach became a link between the first active and second reclusive parts of the life of St. Theophan, and the sermons of St. Feofan are presented as the basic core of all his spiritual and educational activities. For the first time, textual comparisons have been made between different versions of sermons, which will make it possible in the future to form a holistic history of the literary corpus of St. Feofan. For the first time the role of St. Theophan not only as a preacher, but also as an experienced organizer of catechetical extra-liturgical sermons in Russia, that is, the special significance of St. Feofan for organizing an Orthodox internal mission. Goals and objectives of the study The purpose of the work is to conduct a comprehensive study of the homiletical heritage of St. Theophan, which implies revealing the evolution of homiletical creativity, identifying preaching techniques and the depths of ideological and thematic content, determining the artistic originality of sermons in different periods of the saint’s ministry, as well as determining the meaning of sermons in the genre system of the spiritual and theological literary heritage of St. Theophan. The implementation of this goal involves solving the following tasks: 1. to study the formation of the homiletical heritage of St. Theophan in 1829 - 1857. 2. to trace the evolution of homiletical creativity (including preaching techniques and the ideological and thematic content of sermons delivered in St. Petersburg Academy of Sciences, at the Tambov and Vladimir departments); 3. consider the activities of St. Theophan (during his archpastoral ministry) in the field of catechetics; 4. consider the continuation of Saint Theophan’s work on his homiletical heritage during his period of retirement and retreat; 5. conduct a review of the book publishing activities of St. Feofana 1866 – 1894 in the aspect of interest; 6. especially study the period of interaction with Athos in the publication of preaching works; 7. explore the ascetic motives of the sermons of St. Theophan using the example of publications of 1883; 8. study and determine the artistic originality of the sermons of St. Theophan; 9 . characterize the ideological and thematic content of the Right Reverend’s sermons; 10. comprehend the methods of turning on St. Theophan of biblical and patristic texts into the structure of his sermons; 11. show the lexical and stylistic features of the sermons of the Right Reverend; 12. explore the homiletical basis of the epistolary heritage of St. Feofan. 13. to study and identify the meaning of the sermon in the genre system of the spiritual and theological literary heritage of St. Theophan. The object of the study is the spiritual heritage of St. Theophan in the history of its formation on the basis of published and archival materials. The subject of the study is the homiletical works of St. Theophan and the significance of sermons in the formation of his spiritual heritage. The theoretical significance of the work lies in identifying the key role of preaching in the formation of the spiritual heritage of St. Theophan. In this regard, the field of research included the history of the formation of the main body of the saint’s homiletics, the ideological and artistic originality of his sermons and their place in the genre system of his spiritual heritage. As a result of the work undertaken, the homiletical heritage of St. Theophan was systematized, and the relationship between the preaching ministry of St. Theophan with missionary service, the publishing history of the creation of the preaching corps of St. Theophan during the period of retreat, the ascetic nature of the sermons of St. Theophan, the structural-thematic, genre, ideological-theological, lexical-stylistic analysis of the sermons of St. Theophan has been updated. The dissertation work has theoretical significance in terms of the development of domestic homiletics. The results of the study create the basis for further historical and literary research into the homiletical heritage of St. Theophan. Analysis of the artistic originality of St. Theophan's sermons contributes to the understanding of their ideological and thematic content and lexical and stylistic features. The study of archival and rare book materials expands the historical context of the topic. The practical significance of the work lies in the possibility of using its materials in lecture courses and practical classes on homiletics and the history of the Russian Orthodox Church of the 19th century, in the development of educational and teaching aids for the above courses in the system of higher spiritual education of the Russian Orthodox Church, as well as in theological profiles of secular universities, in the compilation of reference books and encyclopedias. Methodology and research methods. Theoretically and methodologically, the dissertation is based on the principles of churchliness, historicism and objectivity. Their practical implementation became general scientific and special theological, historical and philological methods. The main ways to achieve the result were comparative-historical, historical-typological, structural-thematic, genre, ideological-theological, lexical-stylistic, source study, textual methods of analysis of the homiletical heritage of St. Theophan and historical-literary and systemic approaches that were used at all stages of the study. They made it possible to trace the development of the phenomenon being studied over time, to discover its relationships with other phenomena, as well as to identify its different aspects and characterize them. The work also used general scientific methods: observation, analysis, synthesis, comparison, generalization. They helped to analyze the subject being studied as a whole, highlighting its specificity and originality. Provisions for defense: 1. Each period of preaching activity of St. Feofana has a pronounced specificity. In early homiletical experiments (from 1829 to 1857), St. Feofan there is a desire for the maximum combination of theory and practice of preaching as a fundamental method of spiritual education and edification. During this period, the dominance of the preacher’s spiritual experience over the rhetorical form is already clearly visible, although the latter remains impeccable. Gradually, the future Bishop came to greater and greater freedom of spirit, without departing from church tradition. During the period of rectorship at the St. Petersburg Theological Academy (1857–1859), St. Feofan finally becomes an original preacher. The sermon of these years is pure academic sermon, harmoniously combining the perfection of form and content. During the period of archpastoral service at the Tambov (1859–1863) and Vladimir (1863–1866) departments, the sermon of St. Feofana becomes more multifaceted and at the same time more spiritually ascetic, maximally contributing to the revelation of the ideal of salvation. 2. When analyzing the archpastoral ministry of St. Feofan in the field of improving the homiletical tradition of Russia, it turns out that he is also one of the pioneers in the field of developing the theory and practice of catechetics. 3. The period of rest and seclusion is characterized by extensive literary spiritual and educational activity, the appearance of other genre works, which, however, were built on the principles of creating sermons and on the basis of the vast experience of St. Theophan in the field of preaching the word of God. Thus, while working on sermons during this period, St. Theophan paid special attention to the ascetic side of those preaching collections and brochures that were republished in an improved form. The main leitmotif of the sermons is the ideal of internal perfection. St. Theophan wrote about the dominance of the internal over the external, about the acquisition of the Heavenly Kingdom within oneself, continuing in this the ancient ascetic tradition represented by the names of St. John Climacus (VII century), St. Simeon the New Theologian (XI century), St. Nikephoros the Hesychast (XIII century) and a number of other fathers. 4. Interaction with the fathers of the Russian Panteleimon Monastery (1882–1894) led, in particular, to the creation and development of plans for the re-publication of the entire preaching heritage of St. Feofana on a fundamentally new level. During this period, a kind of popular preaching “school” of St. appeared. Feofan, since the Athonite fathers began to engage in mass publishing of spiritual and educational brochures, leaflets and other publications based on his sermons. 5. The relevance and effectiveness of the sermon was achieved by a skillful synthesis of the eternal truths of the Church and pressing issues of the time. When choosing topics for sermons, Saint Theophan remained invariably attentive to the spiritual needs of his flock, and subtly grasped the acute challenges of our time - both on the scale of the state and on a personal level. 6. Sermon of St. Theophanes is characterized by the principle of internal biblical exegesis, which is applied to the gospel and apostolic conceptions. Using it, the preacher immerses the minds of the listeners in the biblical text, navigating it freely and confidently. In his exegesis, the preacher relies primarily on the Gospel and more often on the Apostle, typologically linking with them the rest of the body of Holy Scripture. 7. Lexico-stylistic changes in sermons are explained by the evolution of St. Theophan as a preacher, the deepening of theological knowledge, his increasing pastoral experience and knowledge of life. A distinctive feature of the lexical and stylistic originality of the Eminence’s sermons is the clear structuring of the preaching material and the dependence on the level of training of the listeners. 8. Preaching is of key importance in the formation of the spiritual and theological heritage of St. Theophan. In other works of the saint, but, above all, in his epistolary heritage, created during a period of peace and seclusion, a homiletical component is clearly present. Letters from Above are a continuation of the pastoral preaching ministry of the Right Reverend: they contain the same concern for spiritual growth, about the recipient’s path to salvation, as in sermons. The reliability and validity of the research results are supported by a number of methods that correspond to the objectives set, and by reliance on selected research approaches that made it possible to identify and analyze the history of creation, ideological and thematic content, artistic originality and the significance of the sermon in the genre system of the spiritual and theological literary heritage of St. Theophan. The purpose of the research and the assigned tasks form the structure of the work. The Introduction substantiates the relevance of the research topic, the degree of its development and the scientific novelty of the dissertation, formulates its goals and objectives, defines the theoretical and practical significance, methodology and methods of work, and proposes the provisions submitted for defense. The first chapter, “The Formation of St. Theophan as a Preacher during the Years of Apprenticeship and the Early Period of Ministry (1829 – 1857),” examines the early preaching activity of the Right Reverend. The first paragraph of the chapter “Comprehension of the basics of homiletics by St. Theophan in the years of his apprenticeship" contains material about the early period of the life of the Right Reverend, his years of study at the Oryol Seminary and the Kyiv Theological Academy, about teachers and mentors who managed to instill in their pupil a love of the Holy Scriptures, the Word of God. In the second paragraph, “The Formation of the Art of Preaching by St. Theophan in the early period of his ministry" examines the first steps of the young hieromonk Theophan in the field of service as the rector of the Kiev-Sophia schools, and then as a teacher (and in the latter, the rector) of the Novgorod, St. Petersburg, Olonets seminaries, where his sermons were addressed to young students, many of whom later became faithful servants of the Russian Orthodox Church, and some - outstanding hierarchs. The undoubted contribution of Hieromonk Theophan, the future saint, to the formation of their destinies is emphasized. The section also analyzes the significance for the homiletical heritage of St. Feofan of his works on the translation and study of ancient books and manuscripts in the Holy Land during his stay as part of the Russian Ecclesiastical Mission in Jerusalem. In the second chapter, “The Homiletical Heritage of St. Theophan in his mature period of ministry (1857–1866)” analyzes the homiletical experiences of St. Theophan during the rectorship of the Right Reverend, as well as during his service in the departments. The first paragraph ““Words of the St. Petersburg Theological Academy by the rector Archimandrite Theophan” in the context of his homiletics” is devoted to the bright, although not long period of the rectorship of Archimandrite Theophan at the St. Petersburg Theological Academy. Analysis of the sermons of these years, included in the first book edition of the sermons of St. Feofan, convincingly demonstrates the evolution of the preacher, the theological depth of his words, increased historical and philosophical horizons, and formed homiletical skills. In the second paragraph of “Words to the Tambov flock” by St. Theophan - a living speech before the people”, the research material was the sermons of the Tambov period of the archpastoral ministry of St. Feofan. The section shows how different the words spoken from the academic pulpit are from the words addressed to the flock of one of the most extensive and populous dioceses. This difference determines both the range of issues relevant to listeners and the composition of the listeners. The third paragraph of the second chapter of the dissertation “Words to the Vladimir flock of the Right Reverend Theophan” as a monument of spiritual literature” examines the last period of active preaching activity of St. Feofan before retiring. The last period of the archpastoral service of St. Feofan is noted for the problematic and thematic diversity of his sermons. Active trips around the diocese, meetings with the flock in monasteries, city cathedrals and rural churches gave the homiletical works of this period a special sound. In the fourth paragraph, “Homiletics and mission: a unified approach in the archpastoral ministry of St. Theophan" describes the special contribution of St. Feofan in combining preaching and missionary service. In the middle of the 19th century. he became one of the pioneers in the field of Russian spiritual and educational catechism. The third chapter, “The continuation of the preaching ministry of St. Feofan during the period of rest and seclusion” is an organic continuation of the first and second. Based on the study of new archival data, it reveals the lifelong deepest interest of St. Feofan to preaching the Word of God using the example of his extensive book publishing activities, as well as based on the analysis of part of his epistolary heritage. The first paragraph of the third chapter offers an overview of book publishing activities during the period of St. Feofan in retirement (from 1866) and in seclusion (from 1873) until his death (+1894). In the second paragraph, “The Last Sermon of St. Theophan, spoken during his period of retirement,” analyzes the last sermon preached by St. Feofan. In the third paragraph, “Ascetic motives of the sermons of St. Feofana: using the example of the 1883 edition.” The first ten words from the collection of holiday sermons of St. are considered. Theophan, prepared for publication by the publishing house of the St. Panteleimon Monastery on Athos and published in Moscow in 1883, that is, during the period of the complete retreat of St. Feofan on Vyshe. In eight out of ten sermons, there is a special call to the flock to pay attention to themselves, based on the antithesis “external - internal.” The ascetic content of the festive sermons for the New Year, the Epiphany of the Lord and the Presentation shows how the general ascetic character of the literary heritage of St. Feofan, and special attention to the asceticism of the Athonite Russian brethren. The fourth paragraph of the third chapter, “Features of preaching in the epistolary of St. Theophan" reveals the internal connection of the homiletics of St. Feofan with his epistolary heritage. The words of the Right Reverend that even in seclusion he will continue to serve the Church - “only in a different way” 77 are read in the context of the study of his spiritual heritage as a clear parallel between sermons and letters, as an automatic admission that preaching has not been abandoned, but has only acquired a different form, moved into a different genre. Chapter four “Ideological and artistic originality of the sermons of St. Theophanes" is dedicated to homiletical techniques that determine the high level of Theophanes sermons as an outstanding monument of spiritual literature. The first paragraph of the fourth chapter examines the ideological and thematic content of the sermons. Shown as St. Feofan responded vividly to pressing issues and challenges of the time, how accurately he determined the needs of his flock for spiritual support, and how he structured his sermon so that it had a greater impact on the listeners. Based on the material of St. Petersburg, Tambov and Vladimir sermons, the ideological and thematic diversity of the homiletical heritage of St. is shown. Feofan. The second paragraph, “Biblical and patristic texts in the structure of sermons,” contains an analysis of explicit and hidden quotes, reminiscences, allusions, and parallels present in the sermons of St. Feofan. Their role is considered, first of all, as the ideological and compositional center of the sermon, determining its direction. An explanation is given for the phenomenon of more frequent citation and appeal to St. Theophan to the liturgical Apostle. In the third paragraph, “Lexico-stylistic features of the sermons of St. Theophan" reveals the characteristic features of the style of St.'s sermons. Feofan, lists the literary figures and figures of speech that the preacher most often uses. The Conclusion updates the most important aspects of the study, outlines the main results and summarizes the results of the study. The bibliography contains 301 bibliographic descriptions, which are divided into sources (169 titles) and literature (132 titles). The appendices consist of fragments of the preaching heritage of St. Feofan or from other texts important for additional disclosure of the topic. In the dissertation itself, references are made to certain parts of the appendices. The appendices contain 36 texts for ch. Ι dissertations and 21 texts and 2 bibliographies – for Ch. ΙΙI dissertation. Each fragment has an additional title to better understand its main content. Source base of the research. The dissertation analyzes the main corpus of sermons of St. Feofan, which was formed mainly during his rectorship at the St. Petersburg Theological Academy and during the period of episcopal service at the Vladimir and Tambov departments. All these sermons were published during the life of St. Feofan, partly in the period before his retirement (1866), but largely after (1866–1869). References are made to lifetime editions without taking into account the “Complete Works” of St. Feofan, which remains completely unpublished 78. In addition to turning to collections of sermons for one or another specific period of St. Theophan's study mentions thematic collections of sermons published on the basis of certain selections from the general homiletical heritage of the Saint. The key sources are the rich manuscript archives collected by the scientific team of the Publishing Council as part of the Feofanovsky project. The author of the dissertation expresses gratitude for the opportunity to use these unique materials. Since the work began about 10 years ago before his appointment to the Tajikistan department, the applicant used archival data before their publication in volumes 1 (2016) and 2 (2019) of the “Chronicle of the life and works of St. Theophan, the recluse of Vyshensky. 1815–1894" 79 . When finalizing the dissertation, all initial references - both those made according to these materials and independent ones - were verified with volumes 1 and 2 of the Chronicle and, in case of coincidence or overlap of materials, additional references were made to the Chronicle (indicating the volume and pages). The work also takes into account materials that will be included in volumes 4 (the layout has been prepared for publication), 5 and 6 of the Chronicle, corresponding to the life of St. Theophanes at rest in the Vyshensky Monastery (since 1866) and in the Vyshensky Retreat (since 1873). These materials formed the basis for writing the second chapter of the study describing the creative history of the publication of sermons, starting from 1866. The main archives (10 institutions), the materials of which are cited in the work, are listed at the end of the bibliographic list, namely: Archive of Foreign Policy of the Russian Empire, Archive and Library of the Russian Panteleimon Monastery on Athos, State Archive of the Vladimir Region, State Archive of the Tambov Region, Department of Manuscripts Russian National Library, Research Department of Manuscripts of the Russian State Library, Russian State Historical Archive, Central State Historical Archive of St. Petersburg and Institute of Manuscripts of the National Library of Ukraine. V. I. Vernadsky. Special mention should be made of the Library and Archive of the Russian Panteleimon Monastery on Athos. The archive (ARPMA) and library (BRPMA) of the Panteleimon Monastery contain a unique creative archive of manuscripts of St. Theophan and the correspondence of St. Theophan with outstanding spiritual representatives of Russian monasticism on Mount Athos. The study of this archive sheds light on the enormous importance of sermons in the formation of the spiritual and educational heritage of St. Feofana in general. While visiting the Panteleimon Monastery, the applicant had to visit its library, but he was able to get acquainted with the archive itself thanks to the participants of the Feofanovsky project. We express special gratitude to Metropolitan Clement (Kapalin), with whose blessing we were able to use these unique materials. Approbation of research results. Certain aspects of the research were discussed at scientific conferences: V Theophan readings, dedicated to the study of the spiritual and theological heritage of St. Theophan, the Recluse of Vyshensky (Moscow - Vysha, September 30 - October 1, 2011); XVIII Feofanov readings. Saint Theophan the Recluse. 125th anniversary of his death" (Moscow-Vysha, October 12, 2019); Spiritual and cultural heritage of the monasteries of the Russian Orthodox Church (IMLI RAS - MDA, October 9–11, 2019); Literary process in Russia in the 18th–19th centuries. Secular and spiritual literature (IMLI RAS, November 26, 2019). The content of the dissertation is reflected in the following publications: Publications in publications recommended by the Higher Attestation Commission of the Russian Federation 1. Pitirim (Tvorogov), Bishop of Zvenigorod. The origins of the homiletical art of St. Theophan, the Recluse of Vyshensky // Theological Bulletin. 2019. No. 3 (34). pp. 157–168. 2. Pitirim (Tvorogov), Bishop of Zvenigorod. The epistolary heritage of St. Theophan in the light of the homiletical tradition // Theological Bulletin. 2019. No. 4 (35). pp. 186–195. 3. Pitirim (Tvorogov), Bishop of Zvenigorod. The word of St. Theophan the Recluse and the image of a child in sermons to children and works on education // Bulletin of Kostroma State University. Scientific and methodological journal. 2019. T. 25. No. 4. October – December. pp. 100–105. 4. Pitirim (Tvorogov), Bishop of Zvenigorod. Spiritual and educational works of St. Theophan at the Vladimir See. “Vladimir Diocesan Gazette” // Theological Bulletin. 2020. No. 36 (1). pp. 168–178. Publications in other publications 1. Pitirim (Tvorogov), hieromonk. Some aspects of the anthropology of St. Theophan the Recluse // Theophan’s Readings. Collection of articles. Vol. V. Ryazan, 2012. pp. 144–151. 2. Pitirim (Tvorogov), hieromonk. Homiletic legacy of St. Theophan the Recluse // http://theophanica.ru/homiletic_legacy_of_st_theophanes_the_recluse.php 3. Pitirim (Tvorogov), hieromonk. Antinomy of the otherworldliness of Christian preaching in the world. Report at the scientific-church historical-practical conference “Patristic heritage and challenges of our time”, dedicated to the 65th anniversary of the Odessa Theological Seminary // http://old.mpda.ru/site_pub/337222.html (02/18/2020) 4. Pitirim (Tvorogov), Bishop of Dushanbe and Tajikistan. Hiding in the desert for the sake of preaching // Dushanbe almanac. Interaction of religious and cultural traditions. Vol. 3. M., 2019. pp. 271–275. Chapter I. The formation of Saint Theophan as a preacher during the years of discipleship and the early period of ministry (1829–1857) § 1. Understanding the basics of homiletics by St. Feofan during his apprenticeship The years of apprenticeship of the Right Reverend Theophan were spent at the Livensky School (1823–1829), the Oryol Seminary (1829–1837), and the Kyiv Theological Academy (1837–1841) under the influence of the new era and changes in public sentiment, the reorganization of Russian theological seminaries and diocesan schools. With the adoption of the new Charter of theological academies, drawn up in 1807–1814. with the direct active participation of Saint Philaret (Drozdov) of Moscow, a change in the spiritual education of the Russian Orthodox Church began to occur towards the abandonment of Latin and scholasticism in the teaching of theological disciplines. Such important factors could not but affect the choice of ways to form both the personality and spiritual makeup of the future saint, and his works. The homiletical heritage of St. Theophan (Govorov) occupies an honorable place in the history of Russian literature of the 19th century. During the author’s lifetime, 273 sermons were published, the earliest being “The Homily on the Ascension of the Lord,” delivered in 1840 by a student at the Kyiv Theological Academy, Georgy Govorov. Separately, “Words of the St. Petersburg Theological Academy by the rector Archimandrite Theophan” (1859), “Words to the Tambov flock of Theophan, Bishop of Tambov and Shatsk in 1859 and 1860” (1861), “Words to the Vladimir flock of the Right Reverend Theophan” (1869) were published. These publications became the primary sources for future publications of St. sermons. Feofan in collections of different years. In the article “How to compose a sermon?”, published in 1862 in the Tambov Diocesan Gazette, Bishop Feofan expressed his preaching credo: “You can say to the preacher: use whatever form you want, just ensure that the listener after your conversation can say: this is how I will believe, this is how I will live and act” 80. The sermons of the saint himself clearly illustrate this postulate. The future saint began his first steps in mastering the art of preaching in theological schools. Among the best students of the Livensky Theological School in 1829, Georgy Govorov was sent to the Oryol Theological Seminary, which at that time was headed by the rector Archimandrite Isidor (Nikolsky) - the future Metropolitan of St. Petersburg, who, according to contemporaries, was distinguished by a strict life and personal piety, imitating the Moscow Metropolitan Philaret (Drozdov) 81 . The decent level of education in the seminary was evidenced by the fact that its graduates were such outstanding hierarchs of the Russian Orthodox Church as Bishops Innocent (Borisov), Nikolai (Dobrokhotov), ​​Jeremiah (Soloviev), Israel (Lukin), Seraphim (Aretinsky), etc. In the lower department of the seminary, literature (rhetoric) was traditionally considered the main subject. Students had to simply and clearly, avoiding pomposity and critically perceiving the material of their subject, write an essay in Russian and Latin according to a specific plan, using different examples of literature. The rhetoric teacher rightly believed that “the form of rational exercises naturally evoked the ability to quickly navigate various issues and encouraged serious study of essays. The leadership of the seminary attached serious importance to the students’ essays and usually judged the abilities and development of their students by them” 82 . The didactic material for the literature course was very traditional for that time. The main manual is “Textbook of Rhetoric” by I. F. Burgia 83, prepared for publication by N. N. Bantysh-Kamensky. For seminaries and theological academies, the Holy Governing Synod issued a textbook on church eloquence “Guide to Church Eloquence” (1804), translated from Latin by Hieromonk I. Based on the book of Archimandrite Apollos (Baibakov) “Piety Rules for the Benefit of Youth Studying at the Moscow Slavic-Greek-Latin Academy in Zaikonospassky Monastery. Collected from different places by Andrei Baibakov" (M., 1774) the rules of poetry were studied. By the time of the tenth reprint in 1826, this popular textbook acquired an even more lengthy and cumbersome title: “Pyitical rules on Russian and Latin poems, with many additions contrary to the previous ones, with the addition of a pyitic-historical dictionary, which contains fabulous gods, places, times, flowers, trees, etc. names with their brief history and moral teaching; also Ovid’s “Metamorphosis”, and at the end selected poems by Publius Virgil Maro. For the benefit of youth studying poetry, and for all Russian poetry lovers." The Oryol Seminary had every reason to especially read the “Pititic Rules...”, since their author in 1788-1798. occupied the Oryol and Sevsky episcopal sees. Already in the lower department, student Yegor Govorov stood out for his diligence in his studies and brilliant abilities. The Saint's memories of his early successes in the field of receiving spiritual education have reached us. Thus, in a letter dated February 17, 1892, he describes how he spent the Christmas holidays creatively writing a sermon on a free topic. The highest reward for the novice preacher was the praise of Fr. Rector: “Then for a long time I did not walk on the ground, but above the clouds” 84. It is quite possible that the nephew of the saint, I. A. Krutikov, wrote about the same incident. According to his recollections, the inspector of the Oryol Seminary N.I. Gorodetsky (the future Metropolitan Platon) “on the advice of the rector Isidore, once gave his students a teaching to write. E.V. Govorov wrote very well and was praised; as a result of which, in his own words, he was at the height of happiness” 85. St. himself Theophan also recalled a kind of preaching “obedience” under Bishop Isidore: the bishop gathered all the students in a large hall on Saturdays and encouraged the best students to read their compositions aloud. By the way Yegor Govorov was often appointed as Bishop, it can be determined that the Right Reverend especially valued his creative talents 86 . Georgy Govorov's teachers and mentors at the Oryol Seminary were outstanding personalities. Rhetorical art in the first class of the seminary was taught by Master of Theology K. V. Yankovsky, a graduate of the Kyiv Theological Academy. Jeremiah (Soloviev), who inspected the Oryol Seminary in 1832, noted that Yankovsky “acquired the ability to both entice students and convey to them in a clear and simple, but entertaining form what is necessary and useful” 87 ; his students “answered intelligently and without delay; they became so accustomed to different forms of essays in one year that impromtu 88 they could speak periods, hrii, etc. pretty good" 89. In the second grade, the literature teacher was N. S. Chekhov, also a graduate of the Kyiv Theological Academy. His lessons were fascinating; rhetorical rules were illustrated not only with entertaining examples, but even with anecdotes; at the same time, the teacher strictly monitored the observance of discipline 90. In 1831, Georgy Govorov was transferred to the secondary, philosophical department. Here he attracted the attention of Professor E. A. Ostromyslensky, who played an important role in the spiritual and intellectual development of the young man. Ostromyslensky graduated from the fourth year of the Kyiv Theological Academy among the first students. Opened in 1819 after the reform, the Kiev Theological Academy with a completely updated educational process had the opportunity to cultivate a powerful galaxy of graduates who formed the flower of the Russian Orthodox Church and Russian theological science. According to the statute of 1814, the philosophy program included logic (metaphysics), ontology, cosmology, natural theology, psychology, active philosophy and history of philosophy. Moreover, each teacher had his own teaching style. Professor E. A. Ostromyslensky applied a new teaching principle in the seminar course of philosophical sciences. Students listened to his lectures: clear language, fascinating presentation of the subject, skillful combination of elements of coherent academic speech and conversation. The so-called “Socratic technique” was very popular among students, when the teacher arranged a debate with one of them on the subject of the lecture. Nephew of St. Feofana I.A. Krutikov recalled that Georgy Govorov attended the classes of Evfimy Andreevich Ostromyslensky with particular interest, but most of all the student valued the opportunity to have long conversations with the teacher on philosophical topics in his free time 91. Years later, E. A. Ostromyslensky, already a cathedral archpriest, became famous as an enlightened shepherd and preacher. Yegor Govorov moved to the higher theological department of the Oryol Seminary in 1834. The blessed time of discipleship and mastery of basic theological sciences continued. It is illustrated by short excerpts from the handwritten “Collection of early (educational) works and extracts of Bishop. Feofana." The collection itself, consisting of 66 sheets of thick paper, has been lost, but its description has been preserved in the archives of the Russian Panteleimon Monastery on Athos 92. The collection provides information about the study notes of student Govorov. In particular, it is indicated that a student of the higher department, Yegor Govorov, wrote an essay on theology on the topic: “Why is the incarnation of God necessary for the salvation of the human race?” There is also an assessment from the teacher: “It’s good, especially in those places where the author brings together the sayings of Holy Scripture to confirm his thoughts: but the syllogistic proofs are dry and could have been shorter” 93 . The collection also mentions such student works of the future saint as “By faith in our Lord Jesus Christ you will safely pass through the shadow of death”, “About Russia”, “God created the whole human race from one blood”, “Does the Christian teaching about the sacrament of the Holy Trinity contradict the principles of reason?” In 1837, among the best graduates of the Oryol Seminary, Georgy Govorov was sent for further studies to the Kyiv Theological Academy. The rector at the KDA at that time was the outstanding educator and inimitable preacher Bishop Innokenty (Borisov), under whom teaching in the Latin “dead” language was replaced by teaching in modern Russian - “the living Russian simple and generally accepted word” 94. Similar processes occurred then in other theological academies. The future saint had the opportunity to study in a difficult, turning point era, which formed a great host of both spiritual and secular figures of Russian culture - an era that was called the “golden age.” The replacement of Latin with Russian had a huge impact on the teaching of homiletics - the preaching word became from that time less scholastic and more lively. The quality of education at the Kyiv Theological Academy, thanks to the influence of Bishop Innocent and the reform of the educational program, not only increased noticeably, but, no less important, it was put on the rails of the patristic tradition, which allowed students to gain a deeper insight into the true content of theological disciplines. Among the teaching staff of the Academy there were such outstanding personalities as professors I.M. Skvortsov, architect. Dimitry (Muretov), ​​architect. Jeremiah (Soloviev), Y. K. Amfitheatrov and others. Vladyka-Rector Innokenty (Borisov) - Doctor of Theology, famous church leader - did not give a separate lecture course, but had one or two lectures a week on the encyclopedia of theological sciences, each of which became a real event in the life of the Academy. Carefully noted, they, even years later, circulated in manuscripts and served students in preparation for the exam in basic theology. One of the brightest and most talented academic professors was Archimandrite Dimitri (Muretov), ​​who served as St. Feofan position as inspector of the Academy and taught dogmatic theology. That was the time of liberation “from the shackles of scholasticism” of many academic disciplines, including homiletics 95 . Professor Y. K. Amphiteatrov was involved in the development and direction of domestic homiletics, boldly reforming frozen scholastic forms into new ones that contained a living preaching word. Unlike his predecessors, who were primarily occupied with preparing materials for the formation of homiletics as a science, Amphiteatrov boldly reconstructed the entire building: he gave new life to well-known rhetorical devices, removed sonorous phrases and pretentious language, defended simplicity and clarity of style, boldly changed the form of the sermon, emphasizing its content, defining the main goal - the call to salvation through the Word. This goal can be achieved not by simply communicating certain gospel truths, but by convincing the thinking mind and igniting the feelings of the listeners with a bright and living word. The models for future preachers were no longer the ornate works of Polish priests, but the immortal works of Saints John Chrysostom, Basil the Great, Athanasius the Great, Gregory the Theologian and others. 96 Teaching method of Y.K. Amphiteatrov is conveyed in the program of his lectures on homiletics: “The main content of classes in the class of church eloquence for students of the higher department for the second half of the 1837/1838 academic year” 97. Y.K. Amphitheater tried to instill a love of preaching through a love of church services, which turned out to be a kind of starting point for preaching. The structure of his course is more consistent with the course of statutory worship and liturgics: “Member first. About the daily divine service." “Member two. Church and service library." “Member three. Church and educational library." By daily worship, the teacher understood the main church observances as a source for composing sermons. The “church-service library” includes the main liturgical books as a source for compiling sermons, and the “church-educational library” includes church readings from the Holy Scriptures and the Holy Fathers of the Church. Here, for example, is how the first point - about the Holy Scriptures - of the third section was taught: “Church readings from the Holy Scriptures. The concept of readings and the rules of the charter. Origin conceived. An ancient custom of giving teachings on the day of conception. Sermons were spoken in ancient times after the Gospel. Why did this custom change? Distributions began: ordinary, holiday, Sunday, etc. The use was conceived in teachings: rhetorical rules, church rules.” The author in many ways anticipated the approach of the modern Greek liturgist I. Fundoulis, who in his homiletics also tried to build a teaching system of preaching on the basis of liturgical readings. At the conclusion of the program, “general remarks about the church source for teachings were offered: in the discussion of space; in the reasoning of the spirit; in reasoning of completeness and order." There is no doubt that these profound lectures on homiletics could not leave the students of the Academy, and among them student Govorov, indifferent. Y.K. Amphitheatrov was an example not only of an outstanding professor of eloquence and a brilliant teacher, but of deep Christian life in the patristic Orthodox tradition. Teacher and student, Amphitheaters and Govorov, as fellow countrymen and close in spirit, despite the age difference, became close; the professor often invited the student to his home or for a walk through the academic grove, during which they had conversations about theology and preaching the word of God 98 . Student Georgy Govorov, throughout his years of study at the Kyiv Theological Academy, remained one of the first in the rank lists - with very good abilities, constantly diligent, with excellent and very good results 99. Among the disciplines taught, the subjects closest to him were the study of the Holy Scriptures and church eloquence 100. This love would remain with him throughout his life, turning a quiet and meek young man into the most outstanding Russian exegete and inspired preacher. Academic inspection reports keep records of the student Govorov as a person of “very modest”, “honest behavior”, “distinguished by good behavior, correctness in relation to his duties, love of worship”, “setting an example for others” 101. Within the walls of his native Kyiv Theological Academy, the future saint’s clear direction was determined towards ascetic preaching, and his creative abilities and love for writing clearly manifested themselves. One of the classmates of St. Feofan Archpriest V.F. Krasnitsky recalled that “The works of Feofan Govorov were worthily compared with the works of the best of his comrades, but his ascetic sermons were distinguished by originality, especially in explaining the ladder of sins and the opposite virtues” 102. In the library of the Russian Panteleimon Monastery on Athos, information about the study notes of the student Govorov has been preserved: extracts “From a book called “The Stone of Faith””, “From the Word on the elevation of the mind”, “From the Word on love”, “From the Word on freedom of mind”, “Fasts” (from the “Limonary”), “From the Word on perfection”, “From the Word on prayer”, “From the Word on patience and discernment of things” 103. According to the inventories of the manuscripts of St. Feofan, at the Kyiv Theological Academy he prepared and delivered sermons: “The Homily on the Midsummer of Pentecost” (On the last page of the manuscript, the mentor’s note: “There is a lot of good in this word; abbreviated as directed, pronounce it in the early Divine Liturgy on May 7, 1840”), “The Homily on the Ascension of the Lord” (On the last page of the manuscript, the mentor’s conclusion: “Cleverly, edifying and appropriate for the holiday. Deliver me the list on May 22, 1840") 104. In his sermon on the Ascension of the Lord, the future saint teaches how the events of the gospel history should be experienced by the mind and heart. Ascension is God's great gift to people. The preacher often repeats the epithet “our”, trying to bring this holiday as close as possible to the lives of his listeners 105. In the interpretation of the text: “And they worshiped Him and returned to Jerusalem with great joy” (Luke 24:52) - the young vita gives an explanation of the amazing for human understanding of the joy of the apostles from separation from their beloved Teacher, reveals the power and significance of the divine event, both for the Son of God himself who ascended to Heaven, and for all humanity, for the visible and invisible world. In this early student text, the beginnings of those high qualities that would later distinguish the holy word are already noticeable: depth of knowledge of the Holy Scriptures and Holy Tradition, edification, clarity of theological thought, the ability to arrange seemingly contradictory phenomena into a clear logical line and point to their deep spiritual connection 106. Friend and fellow student of St. Feofan at the Academy, the future Metropolitan of Moscow Macarius (Bulgakov), recalled: “No one wrote better than him, only due to his modesty he could not read his work loudly” 107. Over time, this shyness, expressed in quiet preaching, will give way to courage and confidence. Interesting are the testimonies of eyewitnesses who were lucky enough to listen to young Georgy Govorov. An eyewitness remembers an episode that characterizes the spiritual maturity of the future saint by the time he completed his academic course. Once upon a time, a certain holy fool, Fr. John, one of the priests of the Oryol diocese, heard the student sermon of student Govorov and praised it in a conversation with bachelors Seraphim (Aretinsky) and Photius (Shchirevsky): “Oh, what a glorious sermon the student said.” And to his face the holy fool John seemed to forbid him to speak sermons, but George humbly replied that preaching is the duty of the future priest, which he cannot refuse. Thus, the future saint showed obedience to the Church and fidelity to his own calling, not giving in to the outwardly “humble”, but only testing and tempting advice. And in all future ministry of St. Theophan's loyalty to the Church and its covenants will become one of the main features of this ministry 108. An important event in the life of a student at the Kyiv Theological Academy, Georgy Vasilyevich Govorov, occurred on October 1, 1840, on the Feast of the Intercession of the Blessed Virgin Mary - he submitted a petition for tonsure as a monk. On February 15, 1841, the rector of the Kyiv Theological Academy, Archimandrite Jeremiah (Soloviev), tonsured the servant of God George into the minor schema with the name Theophanes - revealed by God, in honor of the Venerable Theophanes the Confessor. Together with him, Macarius (Bulgakov), later Metropolitan of Moscow, and Mikhail (Monastyrev) were tonsured in the Holy Spiritual Church of the Kiev-Brotherly Monastery. The confessor of the Lavra, Hieroschemamonk Parfeniy, admonished the newly tonsured monks with these words: “Here you are, learned monks, having set your own rules, remember that one thing is most necessary: ​​to pray and pray unceasingly with your mind in your heart to God, that’s what you strive for” 109. St. Theophan, recalling this instruction of the intelligent prayer book, later wrote: “And from my young days I have been looking for this, and asked that no one interfere with me being unceasingly with God” 110. The conscientious student carried this covenant of unceasing prayerful remembrance of God throughout his entire life and in his preaching works, having already become a teacher and saint himself, he tirelessly repeated it to his many-million flock 111. Conclusions have been moved to the end of the chapter. § 2. The development of the art of preaching by Saint Theophan in the early period of his ministry After graduating from the Kyiv Theological Academy in 1841, Hieromonk Feofan (Govorov), by order of the Holy Synod, was appointed caretaker, that is, rector, of the Kiev-Sophia schools 112. The position received was quite modest compared to the appointments of other students included in the first lines of the rank list. But the Kiev-Sophia schools were under the special attention of Metropolitan of Kyiv and Galicia Filaret (Amphiteatrov). He wrote to his vicar Bishop of Chigirin Jeremiah (Soloviev) immediately after the Holy Synod approved the new appointment: “An order has probably already been received regarding the rector of the Sofia School. I humbly ask you to pay special attention to this new school, and let me know your thoughts about all its needs.” 113 The new rector of the schools turned out to be not only a good leader and organizer of the educational process, but also a talented mentor and teacher. First of all, he cared about the good behavior of his students, teaching them to piety; made every effort to develop in them such important qualities as love of work and obedience; He placed a high value on good behavior, considering it no lower than education, if not higher. In the book “The Path to Salvation. A Brief Essay on Asceticism” St. Theophan wrote: “We must so position the spirit of the disciples that their conviction does not fade that our main task is pleasing God, and scientificity is an additional quality, an accident, suitable only for the time of real life. It must be an immutable law that every science taught to a Christian should be imbued with Christian principles, and, moreover, Orthodox ones” 114. Rector Feofan paid special attention to the religious education of his students. It included reading and conversation about hagiographic literature and other books of religious and moral content; it was obligatory to explain the holiday and Sunday readings of the Gospel and the Apostle before each liturgy, singing and reading by students during church services, and their strict fulfillment of the prayer rule. All this was intended to cultivate Christian love in children's souls. The archive preserves a recording of the sermon, “A Word for Easter,” delivered on April 19, 1842 by the young rector, a recent graduate of the Kyiv Theological Academy. Academic techniques also clearly appear in it: a clearly defined structure (introduction, exposition, moral application and conclusion), a strict logic of development of the main idea and a short summary at the end of the sermon: “Here are three feelings that must first be imprinted in the heart, so that later you can go through them and through them sing the resurrection of Christ! This is hatred of all impurity of passions and sins, zeal for the glory of the risen Lord and complete repose in Him” 115. There are undoubted traces of the influence of scholastic homiletical science, which originated in the Kiev-Mohyla Academy in the works of Archimandrite Ioannikiy Galyatovsky - in his first Russian homiletics “Science albo way of wickedness of Kazan” (Russian: “Science or method of composing a sermon”) (1659) 116. Of significant importance is the fact that already at this early stage in the “Word for Easter” traces of the gravity of St. Feofan to the moral-ascetic direction, which is characterized by aspiration to high ideals and not just the deepest knowledge of ancient ascetic literature, but the translation of this knowledge into a personal feat of severe asceticism. In the Russian homiletical tradition, St. Theodosius of Pechersk, St. Serapion of Vladimir and St. Nil of Sorsky, as well as a contemporary of St. belonged to this direction. Theophanes - St. Ignatius (Brianchaninov), Bishop of the Caucasus and Black Sea. Ascetic preaching has the formal characteristics of moral and edifying teachings and is characterized by the following features: a special ascetic way of interpreting the Holy Scriptures; direct connection with the spiritual experience of the preacher and the life of his contemporary society; reference to the authority of the holy fathers and ascetics; simplicity of presentation. These qualities are already present in the early sermon of Hieromonk Theophan (Govorov) - “A Word for Easter.” The sermon indicates a direct connection with the spiritual experience of the preacher and with the life of his contemporary society. Noting the fact that the truth of the Resurrection of Christ has become so undoubted and universal in the modern world, Hieromonk Theophan even expresses the idea that oral preaching about it seems completely unnecessary, and Easter greetings: “Christ is risen! Truly risen!” - “the essence is the pleasure of common faith, and not the excitement of faith.” However, he immediately speaks of a different kind of preaching - about preaching by deed, which is more important than preaching by word 117. The author of the sermon refers to the authority of the Apostle Paul, citing his 1st letter to the Corinthians, which indicates how the great holiday should be celebrated: “... not with the leaven of wickedness, not with the leaven of malice and wickedness, but without the leaven of purity and truth” (1 Cor. 5:8). This is made possible thanks to the “fourty-day” Lent established in the Church, thanks to which one can acquire and subsequently maintain purity 118 . The transparency and simplicity of presentation of the main thoughts that distinguish the sermon of Hieromonk Theophan are visible in the above quotes. And in subsequent years this quality will be fully inherent in the homiletical works of the Right Reverend. Here we should point out the undoubted influence of the outstanding preacher, contemporary and teacher of St. Theophanes - St. Innocent of Kherson. The living word, drawing its images from the surrounding nature, is his legacy, worthily received, firmly assimilated, placed at the forefront not only of homiletics, but also of all the works of St. Feofan. In November 1842, Metropolitan Filaret (Amphiteatrov) addressed the Holy Synod with a proposal to appoint Hieromonk Feofan (Govorov) to the vacant position of inspector of the Novgorod seminary. The proposal was supported. The young hieromonk received the position of inspector and mentor in the middle department of the seminary, professor of psychology and logic. The life of St. Theophan was connected with the Novgorod Seminary in 1843 and 1844. St. studied here at one time. Tikhon of Zadonsk - a highly revered St. Feofan throughout his life. The rector was Archimandrite Anthony (Pavlinsky), who in 1866 became the successor of St. Feofan at the Vladimir See. Features of the homiletics of St. Feofan in the Novgorod period of his life are presented in several sermons: “A Sermon on the Day of the Exaltation of the Venerable Cross of the Lord” (September 14, 1843) 119, “A Sermon on the Day of Holy Easter” (March 26, 1844) 120, “A Sermon on the Name Day of His Imperial Highness the Right-Believing Sovereign Tsarevich and Great Prince Nikolai Alexandrovich" (September 8, 1844) 121. The sermons are filled with the spirit and power of the faith of Christ; their main idea is that life in God is the only thing needed; and the life-giving content of Holy Scripture gives grace-filled strength to the soul. In the first sermon, attention is focused on the mysterious and inexplicable wisdom of the cross: the Church praises the Cross as an instrument of the most blasphemous death “as the life-giving, the life-giver, the tree of life and immortality, those who have fallen are raised up, all are resurrected” 122 . Unlike paradise, which itself imbued the earth with life-giving moisture without additional effort on anyone’s part, the Cross revives only those who voluntarily approach it, renouncing their sins. Such a skillful comparison of heaven and the Cross very deeply touched the souls of those who sought true spiritual cleansing through repentance. The second sermon was preached on the day of “praises and hymns” - on the Day of Holy Easter. The angels sing their song, “and cannot help but sing.” “Is it the same with us?” - the preacher asks his flock a question. - “Our forces are frustrated in struggle and confusion, and at the same time will our singing resemble singing?” 123 And further, step by step, he examines in detail and convincingly the Sunday song that is sung at Easter by all those who are coming (“We sing and glorify Your Resurrection...”), which turns out to be a kind of path from negative asceticism (“hatred of all the impurity of passions and sins”) to positive (“zeal for the glory of the Risen Lord and complete repose in Him”). In the word for Easter St. Theophan pays special attention to the angel’s appeal to the myrrh-bearing women: Tetsit and preach to the world that the Lord has risen, putting death to death from the Paschal Canon of St. John of Damascus. These words are the oldest blessing for preaching in all remaining times. By skillfully contrasting oral preaching with actions, and preaching the word with preaching silence. When the sermon about the risen Christ was preached for the first time, the word was appropriate. When words have become habitual, more silence and example are needed. “This is how the one who portrays the life of Christ in his life preaches about the risen Savior” 124. It should be noted that this contrast is somewhat artificial, since the word of preaching continued to be heard no less than in the first times of the Gospel, and the principle of the need for example is also important at all times. However, the sincere didactic spirit of the preacher and the rich imagery of comparison compensated for the artificial plan for the sake of emphasizing the classical thought about the need for correspondence between word and deed, theory and practice. It is obvious that in his sermons of the Novgorod period, St. Feofan also acts as a mentor to seminarians, drawing on theoretical material from his course in logic and psychology, mastering certain practical homiletics skills. To explain my thoughts with examples from St. Theophan never resorted to everyday life, but borrowed these examples from patristic literature or from church liturgical books. “Thus,” one of St.’s disciples later recalled. Feofan at the Novgorod Seminary - already in his very teaching in the class, his piety and love for the church were manifested in some way. They were even more evident in his daily attendance at church services. Imitating his Fr. inspector, many of the seminary students became frequent visitors to the church of God” 125. The result of the young teacher Feofan’s combination of homiletics and mentoring was his lively, unartificial speech, coming from a warm heart - the surest way to penetrate the hearts and souls of seminarians. Memories of St. Feofane, as his seminary teacher, was published in 1894 in the Novgorod Diocesan Gazette by Archpriest Konstantin Yakovlevich Tuberozov (1827–1901). Under Inspector Feofan, he was a seminarian in the first department of the philosophy class and a student of logic lessons, about which he wrote in his memoirs: “His lessons left an indelible impression on me. Despite the fact that the subject of his teaching itself is extremely abstract and scientifically dry, Fr. Theophan knew how to captivate us to such an extent that every word he said was greedily caught by us and written down by one of our comrades, who was distinguished by his extraordinary ability in cursive writing, so that after that it became the property of the entire seminary. Not only his listeners, but also students from other departments eagerly read and re-read his lectures” (3, 109) 126. In the memoirs of Archpriest Tuberozov it is noted that the voice of St. Feofan’s call “was so clear and pleasant” that the seminarians called him “their nightingale” 127. The third sermon, dating back to the Novgorod period of St. Feofan, was pronounced on September 8, 1844 on the Nativity of the Blessed Virgin Mary and was dedicated to the namesake of the Sovereign Tsarevich and Grand Duke Nikolai Alexandrovich. It reveals in detail the theme of patriotism and shows that the prosperity of the people and the Fatherland can take place under three indispensable conditions: with a grateful confession of God’s mercies to us, devotion to His Wise and Holy will and with the zealous fulfillment of His commandments 128. The structure, as in other early sermons, is quite traditional: a disclosure of the topic and a summary briefly repeating the above. On the day of the Heir’s name day, it was not customary to say anything else. Let us note that nothing was said here about the church holiday itself - the Nativity of the Blessed Virgin Mary. There is a mention of the sermon of St. Theophanes, also spoken in this early period - “A Word in Memory of Anthony the Roman, Novgorod Wonderworker.” Her draft autograph is mentioned in the “Collection of early (educational) writings and extracts of Bishop Theophan” 129 from the archives of the Athos Panteleimon Monastery, but the manuscript itself has not been preserved. Despite the fact that the early homiletics of St. Feofana is not widely represented; her influence and significance can be judged with all reliable objectivity. The basis of his preaching work and spiritual teaching was the sacrificial feat of selfless love 130. Just like in the sermon of St. Feofan, by his own example and deeds, led his students along the path of Christian asceticism in the pursuit of spiritual perfection 131. How great is the contribution of St. Feofan not only as a teacher, but also as a preacher in the education of seminarians of the Novgorod Theological Seminary, the fates of those who heard St. Feofan. From the class of 1843, five continued their education at the St. Petersburg Theological Academy: Peter Nikitsky, later a master of theology, who served in the Vladimir Church of St. Petersburg when F. M. Dostoevsky died in its parish; Nikolai Brovkovich, who returned to the Novgorod Theological Seminary, with which he connected his further spiritual teaching activities; Vasily Smaragdov, who became a parish priest in St. Petersburg, a preacher and spiritual writer; Sadof Stavrovsky and John Rahinsky. The students of St. deservedly carried the title of graduate of the Novgorod Theological Seminary. Feofana: Vasily Nikitin, later archpriest, rector of the Volkovsky cemetery church in St. Petersburg; Gabriel Fryazinov, later dean of the Novgorod diocese, awarded many church orders; Fyodor Pardalotsky, who became a writer and superintendent of district schools; Fyodor Smelov, sent to the army department, lived up to his name by crossing the Balkans in 1877, and was awarded for military exploits with a golden pectoral cross on the St. George Ribbon; Stephen Trinitatov, who served as a priest for 61 years and was awarded all priestly awards, including the miter; Feofan Razumovsky, later rector of the Church of St. Nicholas the Wonderworker at the Ministry of Public Education in St. Petersburg; Alexander Lyutsernov, after being tonsured, was part of the Russian Ecclesiastical Mission in Japan, and later became the governor of the Alexander Nevsky Lavra; as well as other seminarians. In October 1844, Hieromonk Theophan was transferred to the St. Petersburg Theological Academy to the position of bachelor of moral theology. The rector of the Academy was the Reverend Afanasy (Drozdov). In this new position, St. Feofan continued to follow his main pedagogical principles in the spiritual education of youth: not only to teach and edify, but also to set his own example of kindness and meekness. Already in January 1845, Hieromonk Theophan was appointed assistant inspector of the Academy 132. He also carried out other assignments: he was a librarian, was a member of the committee for reviewing notes of educational subjects taught at the seminary, collaborated in the SPbDA magazine “Christian Reading” and in the magazine “Mayak”, published by S. O. Burachko 133 . The homiletics of this short period is represented by the “Homily on the Day of the Annunciation of the Blessed Virgin Mary” 134, “The Homily on the Day of the Holy Blessed Grand Duke Alexander Nevsky” 135, “The Homily on the Birthday of the Blessed Sovereign Grand Duke Mikhail Pavlovich” 136, “The Homiletics on the Consecration of the Chapel of St. Great Martyr Catherine in St. Petersburg St. Isaac's Cathedral" 137. There is a mention of the manuscript “Instructions for those who fast during Holy Great Lent” 138, but the manuscript itself has been lost. Judging by the surviving texts, we have before us, although young, but no longer a beginner, inexperienced shepherd. The sermons adhere to the form and rhetorical devices corresponding to it; however, it is not they that dominate, but the spiritual experience that the preacher managed to accumulate through his life in Christ, through the acquisition of God’s grace. In sermons of the mid-1840s. - the beginning of the dynamics of the spiritual and moral growth of St. Theophan as an evangelist of the word of God, the results of which will be revealed in all their fullness during the years of his episcopal service at the Tambov and Vladimir sees. “The Sermon on the Day of the Annunciation of the Blessed Virgin Mary,” as befits, based on the meaning of the church holiday, contains the main idea about the good news, about the announcement, about joy: “We all love joy, we all seek joy. The bonds of sorrow are painful for us; sadness constricts the chest, darkens the head, affects the soul, upsets the body” 139. Connected to the theme of the sermon is a thematic question, pointed out by the preacher: joy can be “both for one’s own good and for evil, for praise and for condemnation, to rejoice and please God, to rejoice and to offend Him, judging by the objects and circumstances of our joy.” Further logical construction develops the indicated thought and contributes to a comprehensive consideration of the main topic of the sermon. Firstly, it is pointed out that “one must be able to distinguish joy from joy, in order to rejoice not into condemnation, but into salvation”: “Let us learn this from the Holy Mother of our Church, who now pours out in joyful admiration for us and for our sake.” Secondly, the preacher points, in addition to “common joy together,” to another component - “private joy about oneself”: “These two joys - that is, that there is a Holy Church on earth, and that we ourselves belong to the living members of this, one Holy Catholic and Apostolic Church - and should occupy us all the time of our lives, to the exclusion of all others, for which therefore we should have neither time nor heart.” The explanation of these words is given in a short and vivid example from life; in parallel to the simplest situation, a deeper analysis of a person’s mental state is put: “Give the hungry a stone instead of bread; He immediately knows that it is not bread: so we have already experienced all the blessings we have invented, and we know that they are not joyful: wealth is not joyful, fame is not joyful, all the pleasures of the senses are not joyful - taste, smell, touch, hearing and sight - even those known under the name of high pleasures. The emptiness in the soul, the confusion and languor of the heart clearly show that there lies deception and seduction.” Concluding the sermon with a brief quotation from the Holy Scriptures, Hieromonk Theophan follows the preaching tradition established since ancient times and emphasizes the moral and edifying nature of what was said. “The Sermon on the Day of the Holy Blessed Grand Duke Alexander Nevsky” was delivered by Hieromonk Theophan on November 23, 1845. 140 It clearly defines the main structural parts: introduction, exposition, moral application and conclusion. The language and style are consistent with the sphere of church life; at the same time, the form of presentation makes the content of the sermon understandable. The sermon is characterized by the clarity of the examples given, as well as a radically strict attitude towards the present, which is inferior from a spiritual point of view to the past: “Our fathers, praising God, could speak to the Apostle; Can our time boast of this advantage, which in many other ways surpasses past times? 141. On the last page of the manuscript it is noted: “According to the Word of God. Read by Athanasius, Bishop of Vinnitsa. November 20." On January 28, 1846, Hieromonk Theophanes delivered “A Sermon on the Birthday of the Blessed Sovereign, Grand Duke Mikhail Pavlovich” 142. This sermon belongs to the category of moralizing sermons, to which Hieromonk Theophan gave visible preference, which can be explained by the tasks of his pedagogical path. It reveals the fundamental provisions inherent in church moral teaching. Its content is based on Holy Scripture and the teachings of the Church. The topic of the sermon is certainly interesting to the listeners. The presentation is characterized by liveliness, imagery and clarity; it is aimed at shaping the moral worldview of listeners. To achieve an understanding of the main idea of ​​the sermon, a stylistic system of repetition is used. In this sermon, the future Saint discusses the value of true service to the Fatherland as service to God: “The circumstances of the time teach a person and instill in him different instructions according to their kind. <…> But who will say: we were created for God, Him alone, and we must work in order to be worthy to be with Him in the Kingdom of Heaven. But what kind of communication is there between earthly service and the labors of the Kingdom for the sake of the Heavenly? By serving for the sake of people, and, moreover, for the sake of their earthly well-being, are we not moving away from our purpose, as much as heaven is higher than earth and creation is lower than the Creator? <…> If whose service to the fatherland does not ascend to God and does not turn into service to Him, he certainly does not serve as he should, has the wrong goals, walks with the wrong disposition in this service. <…>Such a servant is very unreliable” 143. The “Word on the Birthday of the Righteous Sovereign, Grand Duke Mikhail Pavlovich” ends with the admonition: “Let every soul obey the powers that be, and obey for the Lord’s sake, and give everyone their due, owing nothing to anyone except love. This briefly contains all our responsibilities to God, our neighbors and ourselves. Therefore, one should piously hope that the fruit of serving the fatherland is as great as the reward for piety and virtue. You just need to put the true spirit into this service” 144. Church teaching of St. Feofan at the St. Petersburg Theological Academy, as well as at the Novgorod Seminary, was inseparable from classroom teaching. “Theophan’s lectures on moral theology,” as the memoirist wrote, “were meant not so much as school lessons, but as lessons in life and activity. They greatly influenced the listeners; one of the listeners, Konstantin Dobronravin, later Bishop Hermogenes, stated in print that Theophan, as a professor of moral theology, in his time belonged to outstanding figures. We can say that he revived this science, which had hitherto been considered secondary in the circle of theological sciences, showing that moral teaching is the same doctrine, only implemented in life and activity, and that Christians should constantly strive for this as the main goal of their lives” 145. Three graduations of the St. Petersburg Theological Academy - XVI (1845), XVII (1847) and XVIII (1849) - found St. Feofan as part of his teachers. Not without the influence of St. Feofan, graduates of these courses subsequently served the Russian Orthodox Church, all of Russia: Leonty (Lebedinsky), who later became Metropolitan of Moscow and Kolomna; Gerasim (Dobroserdov), who later became Bishop of Astrakhan and Enotaevsk; Hermogenes (Dobronravin), later Bishop of Pskov and Porkhov; Kirill (Naumov), future Bishop of Melitopol; Vitaly (Grechulevich), who became the Bishop of Mogilev and Mstislav; Gabriel (Kikodze), later Bishop of Imereti; famous Russian theologian E.I. Lovyagin, biblical scholar and exegete M.A. Golubev, confessor of the imperial family Protopresbyter I.L. Yanyshev and others. Also, students from three graduates of the St. Petersburg Seminary could consider themselves students of St. Feofana; this is more than 180 people, including Archbishop Nikanor (Dvorkovich) and Bishop Isaac (Polozhensky). To the early homiletics of St. Feofan is adjacent to his works created during this period and representing the problematic and thematic range of his spiritual heritage of the mid-1840s. Lectures on practical theology, given by Hieromonk Theophan at the St. Petersburg Theological Academy, compiled a single manuscript, which was allowed to be lithographed on October 10, 1845 146. Subsequently, it was this that served as the basis for the third and fourth editions of the book of the Right Reverend Theophan “Letters on Christian Life” 147 , as well as its brief edition – “Inscriptions of Christian Moral Teaching” 148 . Also in the first half of the 1845/46 academic year, Hieromonk Feofan prepared a summary of lessons on moral theology for the 16th year of the higher department of the St. Petersburg Theological Academy 149. Amendments and additions to the course were included in the “Summary of lessons taught to students of the Academy of the Higher Branch, in moral theology, for the first half of the 1846/47 academic year” 150 presented by him in December 1846 - for the XVII course. There is information about the further history of these notes in a letter to St. Feofan to M.R. Koryakin dated June 16, 1888: “Have you read “The Path to Salvation”? Good... And read it again sometime. Here everything that I have written is being written and will be written. These are my lessons from the Academy for students of St. Petersburg. The abstract has been revised from Fr. Archimandrite Ignatius after the former bishop Brianchaninov, and was approved by him. This was in 46/47" 151. In 1845, the work “A Brief Teaching on Worship of God” 152 was written, posthumously published in 1896 by the publishing house of the Athos Russian Panteleimon Monastery - with the subtitle: “Written in 1845, while he was an assistant inspector of the St. Petersburg Theological Academy, in the rank of hieromonk.” Another work was written by Hieromonk Feofan in 1847 - “What does one who has repented and entered on the good path of salvation need” 153. But it was printed by the Athos Panteleimon Monastery much later: for the first time in 1882; three reprints were published in 1889, 1895 and 1912. St. Feofan, in his Petersburg period, also managed to take an interest in the sermons of other people in the role of a good censor - so in a letter to the editor of the Mayak magazine S.O. Burachk dated January 22, 1847, St. Feofan reflected on the degree of readiness or unreadiness of the collection of sermons by K. I. Delectorsky 154. “I hasten to say this so that you do not rush to print. Another thing, however, the danger of disapproval by the new censor of an already published book is not extreme. This is only if there are thoughts that have not been considered: which is not in Delectorsky’s words, without a doubt” 155. In the same letter to St. Theophan praised the sermons of Archimandrite Plato (Kazansky) 156: “Teaches you to listen to the inner teacher” 157 - obviously for the special emphasis on internal work, that is, for the very ascetic character of the sermon, which was especially characteristic of St. himself. Feofan. Subsequently St. Theophan not only developed his gift of preaching, but also followed the sermons of other people - mainly the shepherds entrusted to his archpastoral care. The pedagogical ministry of Hieromonk Theophan in the Kiev-Sophia schools, the Novgorod Seminary and the St. Petersburg Theological Academy gave the opportunity to the young Hieromonk Theophan to successfully and harmoniously combine shepherding and preaching in his works - the most important duties of a Christian shepherd. A serious and conscientious attitude towards his responsibilities in educating youth was reflected in his adherence to the ascetic and psychological experience of the holy fathers, in his reliance on their creations and the text of the Holy Scriptures. From 1847 to 1854, Hieromonk Theophanes was part of the Russian Spiritual Mission in Jerusalem. This period was not marked by his preaching activities; at first glance it may seem that the future saint moved away from homiletics, seriously taking up the study of languages: Greek - both book and spoken, French, Arabic; iconography, translations of ancient texts. However, it would be more correct to note a new quality for the homiletical heritage of His Grace Theophan of this period, associated with his stay in the Holy Land. Under the leadership of the head of the Mission, Archimandrite Porfiry (Uspensky), in the library depositories of Constantinople, Jerusalem, Alexandria, St. Lavra. Savva the Sanctified revealed ancient manuscripts of ascetic works. In the translation of Hieromonk Theophan, many of them were introduced into scientific circulation for the first time. In 1848, these were translations of three Greek handwritten monuments from the codex of the Jerusalem Patriarchate, identified in the library of the Holy Sepulcher Metochion in Constantinople: “Acts of the Archbishop Cosmas of Sinai” (1702) and two messages of the Patriarch of Constantinople Chrysanthos (1721) 158 . We study the printed work of Pavel Evergetin “Collection of the God-specified words and teachings of the God-bearing [and holy] fathers” διδασκαλιῶν τῶν θεοφόρων πατέρων) 159 and the following manuscripts were partially translated: “Pandects” by Antiochus the monk (Πανδέκται Ἀντιόχου μοναχοῦ) 160 and “Admonition of the Fathers” (Παραίνεσις τῶν Πατέρων) 161. At the same time, Hieromonk Theophan undertook the translation of seven patriarchal letters about the Sinai monastery 162. As Bishop noted. Porfiry in “The Book of My Genesis”, “translations of such letters are undertaken in order to become familiar with the diplomacy and judicial eloquence of the Eastern Orthodox-Catholic Church. It is very interesting and instructive to know in what language the highest spiritual power in different centuries spoke with God-crowned kings, with sovereign princes, with bishops, monasteries, etc.” 163. As noted in the 1850 report of the head of the Mission, Hieromonk Theophan, in addition to other activities, “replenished his collection of ascetic creations with extracts from Sinai manuscripts; upon returning to Jerusalem, he continued translating these works into Russian” 164. The analysis of the surviving extracts of Hieromonk Theophan, made during the Jerusalem period of his life, is a topic for independent research. But we can already say that a serious foundation was created for the future works of the Right Reverend, including for future sermons. Initially, the extracts were placed in 1858–1860 in the Supplement to the “Letters on Christian Life” (2nd issue), and in 1891 they compiled a separate Athonite publication “Collection of ascetic writings extracted from the patericons of the monastery of St. Savva the Sanctified, which is near Jerusalem" 165. In 1861–1864 “Tambov Diocesan Gazette” published on its pages “Instructions of the Holy Fathers on how to achieve perfection in the Christian life” - without the name of the author; but the involvement of Bishop Theophan, the ruling bishop and founder of this periodical, in the publication is obvious. Upon returning from Jerusalem, in February 1855, Hieromonk Theophan was appointed teacher of church jurisprudence at the St. Petersburg Theological Academy. The text of the sermon he soon delivered on the occasion of the accession to the throne of Emperor Alexander II was later included in the collection “Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan” 166. As the epigraph to the sermon, which is quite rare, the preacher chose words from the Apocalypse: “To him who overcomes I will give to sit with Me on My throne, just as I also overcame and sat with My Father on His throne” ( Rev. 3:21 ), and the topic of the sermon itself is indicated in the introduction by the words of the Apostle Paul: “Be wise in things above, not on earth” ( Col. 3:2 ). That is, you need to look for and see spiritual meaning in the world around you, right down to the most external things and events. Building a parallel with the event to which the sermon is dedicated, Hieromonk Theophan reminds that there is “another kingdom, other thrones, another ascension to them” 167. From this short but clear introduction, Hieromonk Theophan moves on to the main part of the sermon, consisting of several parts that gradually develop the main idea. Each of them places emphasis on the already stated parallel: “The Lord Himself raises up the king needed for the kingdom. The Lord himself directly calls for succession to the heavenly throne - and one day he will glorify with it only those whom he has previously called now” 168. Drawing a picture of everyday life, when “we all live together, and live according to a long-established order, not suspecting any peculiarities - neither in ourselves nor in others” 169, the preacher draws attention to the appearance in this everyday life of other people, distinguished by their unusual behavior: they “leave much of the ordinary among us, do a lot of things wrong, and some of their behavior is completely new; they became like strange people between us, and yet they were constantly deepened, constantly in intense activity, as if they were preparing for something important - as if they were going on a journey, they wanted to leave us and move to another place” 170. In this, the preacher concludes, there are signs of co-inheritance with Christ. Further development of the main idea of ​​the sermon is continued by reasoning about succession to the throne. “A royal person is of royal lineage” 171, about the heirs of God the Lord said: “Unless one is born of water and the Spirit, he cannot enter into the Kingdom of God” (John 3:5). From this it follows that “he who awaits the succession to the throne of heaven must be completely reborn and renewed.” 172 A clear and separate presentation of the truths under consideration is accompanied by logical transitions that allow the thread of the narrative to be maintained. “Born from a king, the future king undergoes a royal education, in which he learns the high science of reigning,” continues the preacher. “Those born of the Spirit and called to eternal succession to the throne are brought up, they are brought up in the midst of deep sorrows and mental illnesses” 173. This part of the sermon presents an analysis of such important qualities for an Orthodox person as “the determination to live and die only for Christ” 174, hatred of sin, anger, envy, pride, vanity and all vicious feelings. The preacher also reflects on possible temptations that “from outside and inside surround the soul working for the Lord with such strength and abundance that, as if drowned in waters, it turns to the Lord with a strong cry and cries out: O Lord! Save me! Oh Lord! Good luck! These are the indispensable companions of the ascent to heaven” 175. And, finally, the conclusion from what has been said: “Whoever has not experienced the diseases of internal warfare, who has not suffered for Christ in any way, hopes in vain to be married in the Kingdom of Christ” 176. In the moral application, which is the most important part of the sermon in a moral and edifying sense, Hieromonk Theophan, looping his word, returns to the epigraph - “I will let you sit with Me on My throne, just as I conquered and sat with My Father on His throne” 177. Further, the preacher writes that the true winner is only the one who voluntarily overcomes his passions 178. This moral conclusion follows from the previous presentation and is formulated as a moral teaching about proper actions and life. Connecting what was said with the festive event - the accession to the throne of Emperor Alexander II - Hieromonk Theophan concludes his word with an appeal to pray to the Lord “especially for our beloved monarch, may the Lord grant Him, through ascension to the earthly throne, to pass to the heavenly throne” 179. In April 1855, for his work in the Russian Spiritual Mission in Jerusalem, Hieromonk Theophan was appointed to the position of Bachelor of Church Jurisprudence at the St. Petersburg Theological Academy and elevated to the rank of archimandrite. On May 15, 1855, Archimandrite Theophan said: “A Word on the Day of the Descent of the Holy Spirit” 180. This inspired sermon begins with an extensive quotation of the Holy Scriptures (“the holy gospel of John twice, the Epistle of Jude, the Book of the Prophet Ezekiel”), the intense love of reading and studying which St. Feofan carried it through his entire life. The three-part composition of the main part of the sermon is also symbolic, logically developing its main idea. The basis is a liturgical text - a troparion from the antiphon of the sedate 4th tone: 1 - “By the Holy Spirit every soul is alive,” 2 - “By the Holy Spirit every soul is exalted with purity,” 3 - “A soul revived and purified by the Holy Spirit is illuminated by the Trinity unity of the sacred mystery” 181. The sublime style of the sermon emphasizes the significance of the holiday established by the Church “for the sake of the greatness of the Most Holy and Life-Giving Spirit, as one is (of) the Holy and Life-Giving Trinity.” The lexical content also corresponds to the solemnity of the event, although Archimandrite Feofan remains true to his desire to simply and clearly convey the main idea to those listening. A clear example is the final part of the sermon, which summarizes all the details of the previous discussions, namely, it describes the spiritual path of a Christian with the beginning - repentance, the middle - good deeds and the end - “sacred and secret communication with God” 182. The period of Archimandrite Feofan's short stay at the St. Petersburg Theological Academy ended by mid-September 1855, when he received an appointment to Petrozavodsk as rector and professor of the Olonets Theological Seminary. And again, as in Jerusalem, life acquired other qualities, which, as it might seem, distanced Archimandrite Theophan from questions of homiletics. The new rector was overwhelmed with concerns about the construction of a new seminary building; in the absence of the ruling bishop, Archbishop of Olonets and Petrozavodsk Arkady (Fedorov), he was entrusted with monitoring the progress of affairs in the consistory, the performance of the diocesan clergy’s duties, etc. Close acquaintance and immersion in new circumstances frankly depressing Archimandrite Feofan. In a letter to his academic mentor - Bishop of Nizhny Novgorod and Arzamas Jeremiah (Soloviev) - Archimandrite Feofan on November 1, 1855 described his place of residence as follows: “There are few students in number (about 90) - and they are not fast. There is no seminary building. The library is sufficient. The country is wild. There is a split all around. The city is quiet - religious, but there are few churches. Everything is working out” 183. And in a letter to the same addressee dated December 6, 1855, the rector described the “bitterness” of his new obedience, in which, due to administrative duties, he began to have less time and energy for scientific works 184. The preaching of the Word of God in the Olonets diocese needed radical changes 185. Archimandrite Theophan wrote about this to His Eminence Arkady, setting out his proposals, namely, to oblige all priests to zealously perform preaching obedience - those who are capable of composing their own sermons, and those less capable of making extracts from the sermons of famous preachers, both ancient and contemporary 186. The leadership of the Olonets Seminary and the education of the young men studying there remained the main task of Archimandrite Feofan. He actively used and multiplied his existing experience of spiritual nourishment at his new duty station. In an effort to arouse religiosity in the seminarians, he strove to perform divine services himself on all Sundays and holidays, and at the same time tried to attract students to actively participate in the service in singing and reading. On March 20, 1856, in a letter to the Burachkov family, St. Feofan wrote, in particular: “Did I tell you that I have built a new theory of preaching - according to which all our existing preachers must be brought to criminal court! You see what things you can achieve in Petrozavodsk!! I would like to hear - what should a sermon be in your opinion? It’s a good comparison!” 187 These words show that in the soul of St. Feofan, despite his administrative workload, continued to burn with zeal for the work of preaching, to which he himself personally, as a preacher and as the head of an entire seminary, treated it completely informally. Most likely, in this case, St. Feofan meant the teachers and students of the seminary entrusted to him. This attitude arises from the St.’s own zealous attitude. Feofan to the work of preaching. The teachings of Archimandrite Theophan, heard during the services, were permeated with the spirit of churchliness. Let's look at some of them. On January 1, 1856, Archimandrite Feofan said: “Word for the New Year” 188. In comparison with the sermons at the St. Petersburg Academy, Olonets sermons are seen as formally simplified, the language structures are not complicated. The reason lies in the audience to whom the sermons are addressed. But the level of their catechetical and spiritual training does not become a reason for Archimandrite Feofan to have a meaningfully simplified conversation. On the contrary, the task becomes more complicated: how to achieve a deep understanding of Divine truths by young men, whose preparation for this is at the very beginning of the path. The system of parallels in the “Word for the New Year” is taken from life - but not from everyday life, but from the universe, its Divine laws and structure 189. St. Theophanes skillfully draws attention to the relativity of the temporal in comparison with the eternal. He uses seemingly contradictory statements, such as “multiplying time shortens time,” to further focus the listeners’ attention on the eternal in the pursuit of the eternal. “The river of time flows continuously and quickly and rushes to the line beyond which there will be no more time” 190. Further, the involvement of each person in these Divine laws is emphasized: on the one hand, people are inside the “river of time,” and on the other, they pray to God for the sanctification of time and its blessing 191 . “But we are not standing on the banks of this river, so as to be only outside spectators of its flow. No; but along it, or together with it and in it, we ourselves are drawn along the same path of temporary changes towards our end” 192. Let us pay attention to the simple and clear construction of the phrase, to the transparency of the vocabulary - not colloquial, but not solemnly sublime, to the calm, conversational tone. Then, turning to the very basics of the spiritual knowledge of the listeners, the preacher reminds them of the basics of the truth about salvation, which is given by God - the source of “infinite love” 193. To consolidate this most important idea of ​​the sermon in the minds of those listening, Archimandrite Theophan turns to the simplest, but at the same time accurate comparison of Divine love with maternal love: “The mother will forget the child, but the Lord will not forget us. Isn’t this fame enough?” 194. In order to show the immutability of Divine love, the preacher skillfully calls on his listeners to trust God and the love that he has prepared for everyone as an absolute good in the future. “Let us not know definitively what will happen to us in the future, but knowing one thing, that what pleases God will happen to us, we are confident that only good will happen to us.” Confidence in Divine justice and goodness is especially characteristic of the ascetic theology of St. Theophan, which, of course, does not imply ideas about the restoration in the next century of not only righteous people, but also sinners 195. The final part of the “Word for the New Year” in the language of presentation contains obvious differences that are more consistent with the height of the goal and the importance of the tasks of church sermon, which can also be accusatory in nature: a quotation from the penitential 50th psalm of the prophet David is introduced, the terminology characteristic of homiletics is widely presented (mandations, repent, punish, have mercy, immaculately, the definition of His judgments, etc.): “Everything is governed by invisible signals God's - and these beckons are always in direct accordance with the movements of human hearts. God acts on us according to how we behave in relation to Him. If we don’t repent, he punishes... if we repent, he has mercy. Here the key to explaining upheavals and changes is not in our private lives alone! God will not despise a contrite and humble heart. So, the whole future is in the hands of God: therefore, either walk in devotion to God blamelessly in His will, or hasten through repentance to avert the threatening decree of His judgments. Here is a lesson from the future" 196. Thus, to achieve good in the future, ascetic work in the present is necessary - one of the key thoughts of the future Vyshensky hermit and saint. Another sermon by Archimandrite Feofan dates back to the period of his rectorship in Petrozavodsk. This is the “Word on Great Friday” (April 13, 1856) 197. It is dedicated to the Passion of the Lord, the sufferings of our Lord Jesus Christ and the call to listeners to join them and be crucified with them. “Ask: how to do this? - the preacher asks the question. – The answer is not difficult. Turn to the history of the Lord’s sufferings, and on the way of the cross itself you will see true sharers of His sorrows, true participants in His cross and crucifixion!” 198. Further, Archimandrite Theophan recalls the main points of the Gospel narrative about the Savior’s journey to Golgotha ​​and His mortal suffering: the myrrh-bearing wife, Simon, the prudent thief - on the one hand; on the other - judges, torturers, crucifiers, blasphemers. The conclusion in the sermon is formulated very clearly: “Brothers, in these days, at this hour, before the face of the Lord who was martyred for us, let us be zealous to show ourselves as partakers of His cross for salvation, and not for destruction” 199 . Thus, using the homiletical method of accommodation, taking into account the spiritual needs of the students of the Olonets Seminary, their preparation, opportunities for further growth, conditions and circumstances of the environment, Archimandrite Theophan walked towards the goal of his rectorship in Petrozavodsk: to be a shepherd and teacher, to evangelize, preach the Word of God, to care for his flock, to ache for them in his heart, to teach them piety. In May 1856, by determination of the Holy Synod, Archimandrite Theophan received the appointment to be rector of the Russian Embassy Church in Constantinople. In a letter to Archbishop Arkady, he admitted: “Concerning my new appointment, I do not want to hide that it is to my heart. I would deeply grieve if I were moved from Petrozavodsk somewhere again to the rector’s office, but I prefer the place where, God willing, I will now be, to everything else for myself, not because of its dignity (for it is a priestly place), but because it is very much within my power. The importance of the rectorship is not small. Based on what I have and don't have; Maybe after two or three courses I would begin to look a little like a rector - and even then with constant work. And I would hardly have the strength to do that, especially in Petrozavodsk!” 200. Before leaving St. Petersburg for Constantinople, Archimandrite Theophan said: “A word on the day of the sacred wedding and anointing of the most pious sovereign Emperor” 201 - Alexander II, which took place on August 26, 1856. The “most solemn and sacred” celebration determined the high style of preaching. It reveals the Divine meaning of the sacrament of anointing for the kingdom - the power received from God makes the emperor the inviolable viceroy of God; and royal crownings are “a testament to the perfection of the people’s life, and a seal of God’s blessing, and the manifestation of royal virtues” 202. The sermon contains a call to thank “the generous Lord for His grace sent upon us in the king” 203 . The next logical transition in the sermon is indicated by the thesis: “As long as there is life, there is a living body, there is also a head that can be crowned” 204. Archimandrite Theophan turns to the example of a living organism, a living being and shows “what is and without which the people’s life cannot exist” 205: “The signs of life, and together the needs necessary for a living body, are: nutrition, movement and feeling” 206. According to this plan, the components of the sermon presentation are built. Of course, the laws of biology are not the subject of the sermon. They are just a starting point for asking and answering questions. Nutrition of the body, in which several organs participate, is their common task; “they all work equally, however, not one of them works for himself, but devotes all his work to the benefits of the whole body. Is this not an image of that selfless sociability, according to which not a single member of society considers anything that he has, not even his own strengths and labors, to be exclusively his property, but betrays everything he has, even himself, to the fatherland, constantly feeling himself obliged to it, as if he were a debtor who, no matter how much he pays, cannot be paid in his entire life. And here is the first sign, and the first condition of people’s life” 207. The movement of the body develops and strengthens its vitality. In the sermon, this law of biology also found application in explaining the laws of life of the people: “Isn’t it clear that cowardice is the fruit of exhaustion of strength, painful old age, the threshold of death, and courage is the game of life, a sign of strength of strength, youthful vigor? You can say to the people: be courageous in order to live, or, if they have already proven their courage: you are alive because you are courageous; and you are close to the end, cowardly, and the hour of your death is not far off. Here is another testimony and need for people’s life” 208. The living body's feeling of touch, pleasure or irritation is transmitted to all its members. This is what happens in the life of the people. The preacher enthusiastically describes the people as a single organism that is not indifferent and zealously moving towards spiritual perfection, which provides special strength to the state, which is developing progressively. “This circulation, so to speak, of the people’s life, like the circulation of blood in the body, constantly refreshing and renewing strength, leads the state to greatness, strength, strength, glory and steadfastness” 209. The conclusion will contain the logical conclusion of the sermon, emphasizing its pathetic side, corresponding to an outstanding event in the life of the Russian State: “So, not with self-praise, but with fear, let us reconsider the disposition of our hearts; and if there are those in it who encourage the longevity of our dear fatherland, let us thank God and keep them in silence; if they weaken, we will hasten to strengthen them; if they are not there at all, we will try to arouse them, so that in this way we will not be careless, but kind and judicious servants of our God-crowned Sovereign Emperor” 210. The patriotism of the sermon was especially necessary for the preacher himself, who soon for the second time in his life had to temporarily leave the borders of his fatherland. The year of Archimandrite Theophan's stay in Constantinople showed that his works were clearly dominated by an organic combination of church-pastoral and spiritual-teacher principles, the desire to contribute to the education and training of a new, young generation of pastors for the Russian Orthodox Church. Confirmation of this is in the intense attention of Archimandrite Theophan to the Greek theological school near Constantinople, on the island of Halki in the Sea of ​​Marmara. “This is a learned and learning monastery,” he reported to the director of the Spiritual Educational Administration of the Holy Synod, K. S. Serbinovich. “I see that it prepares very good shepherds” 211. The appointment to serve in Constantinople opened up new perspectives in the life of St. Feofan. During his short stay in the former capital of the Byzantine Empire, the young archimandrite was able to especially feel the flavor of life in the Christian East, which he loved and studied so much in his student years and in the first years of his teaching and administrative ministry. Having at one time gained experience of serving in the Holy Land, he found himself in the cradle of Byzantine civilization. In addition to his diplomatic assignments (studying the Greek-Bulgarian feud) 212 o. Theophanes studied the life of the Patriarchate of Constantinople and took special care of the Russians living in Constantinople and their spiritual nourishment. Knowledge of the Greek language allowed the tireless worker to engage in a constant search for works of patristic wisdom - in anticipation of his grandiose translation and further spiritual and educational works. Thus, teaching and pedagogical activities at the Kiev-Sophia Theological Schools, Novgorod Theological Seminary and St. Petersburg Theological Academy, as well as the rectorship at the Olonets Theological Seminary enriched the future Saint with difficult but invaluable scientific, administrative, pedagogical and pastoral experience. This combination of new administrative experience, broad erudition and personal feat of compassionate pastoral love, revealed in the preaching word and the practical work of educating future shepherds, became a fundamentally new stage in the formation of the future saint as a preacher. In homiletics of this period, the dominance of the spiritual experience of the preacher over the rhetorical form is already clearly visible, although the latter remains impeccable. Of particular importance were the knowledge and experience that the still fairly young clergyman gained in the East during his service in the Russian Ecclesiastical Mission and as rector of the Russian Embassy Church in Constantinople, where he developed a special love for the study of the patristic tradition. The years of his stay in the East, meager in terms of preaching, played an outstanding role in the future pastoral and archpastoral service of the future Saint - and was primarily reflected in his homiletical heritage, which preserved the influence of the subtle and deep theological thought of the Eastern fathers, their unique experience of asceticism and prayer. By the providence of God, Archimandrite Theophan was soon able to implement his accumulated knowledge and experience as rector of the St. Petersburg Theological Academy, one of the most important spiritual and educational centers in Russia. Life path of St. Theophana especially vividly conveys the ideal defined by St. Gregory the Theologian: “Act is the achievement of contemplation” 213. The first part of his life is active, the second is contemplative (at rest and in retreat). Homiletical works are the connecting thread of all significant stages of his conscious life. The work of the Saint, first in publishing sermons, and then (on their basis) in publishing other spiritual and educational works contributed to the development of an entire spiritual and educational direction. During the years of his apprenticeship, the future Saint was influenced both by the scholastic school, which represented theological education of the first half of the 19th century, and by prominent representatives of church science, such as St. Innokenty (Borisov), architect. Dimitri (Muretov), ​​Y. K. Amphitheaters and others, who managed to overcome the rigid framework of scholasticism and open up spaces of free thought and creativity for their students. A study of the student period of the homiletical work of St. Theophan gives grounds to assert that the development of the preaching talent of St. Feofan happened in exactly this direction. Based on a strict taxonomy of scientific knowledge and facts, the future Bishop sought to spiritualize them with the ascetic experience of learning Divine truths, the mysteries of human nature and the phenomena of social life, without departing from church tradition. The early stage of the formation of St., discussed in the first chapter. Theophan as a preacher is characterized by the systematization of theological scientific knowledge and facts acquired both in theological schools and through acquaintance with the rich patristic heritage of the East, as well as the desire to spiritualize them with the ascetic experience of knowledge of Divine truths, the mysteries of human nature and the phenomena of social life. Chapter II. The homiletical heritage of St. Feofana in his mature period of service (1857–1866) § 1. “Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan” in the context of his homiletics The appointment of Archimandrite Feofan to the position of rector of the St. Petersburg Theological Academy took place by decree of the Holy Synod of June 13, 1857. The choice of candidate was determined as a result of the acquaintance of the Chief Prosecutor of the Holy Synod, Count A. P. Tolstoy, with the works of Archimandrite Theophan, including homiletical ones. A letter from the prince has been preserved. P.S. Lukomskaya, a faithful admirer of Archimandrite Theophan, to A.N. Zagoskin, through whom the manuscripts were delivered to the chief prosecutor: “I entrusted you, kind Alexei Nikolaevich, with my treasure - and therefore do not be bored by my care for it. The legibility of your heart guarantees to me that you will not read anything that concerns anyone’s personality, but I beg you not to let it out of your hands for anyone or anything. Perhaps I even abuse them by giving them to be read without the knowledge of the writer. I never gave them to anyone. Since they are a response to the confession of my inner life, Count 214 will understand my desire that reading them be limited to him alone. God was pleased to place the count in this place - a place so influential on the spiritual life of society, and therefore I made it my duty to want you to introduce the count to Fr. Feofan from his spiritual side" 215. The Russian envoy in Constantinople A.P. Butenev in a letter to gr. A.P. Tolstoy reported on the departure of Archimandrite Theophan, “how commendably he corrected his spiritual service here, constantly zealous for the benefits of the Orthodox Church and sharing as much as possible our labors in this field” 216. The grateful devotion of the flock and the general respect of the Orthodox residents of Constantinople were noted, which can serve as “the best guarantee of the high benefit that he can bring in a new field” 217. On August 20, 1857, Archimandrite Theophan arrived in St. Petersburg and assumed the position of rector of the St. Petersburg Theological Academy. The next day, there was a general congratulation of the new rector on his assumption of office by professors, teachers and students of the Academy. The official duties of the rector and the leadership of the department of dogmatic theology 218 were supplemented by Archimandrite Theophan with the duties of overseer of the teaching of the Law of God. Therefore, he had to monitor classes not only in religious, but also in secular educational institutions in both St. Petersburg and the region. Moreover, he was entrusted with heading the Committee for the publication of works of Byzantine historians in Russian translation. He was also appointed head of the committee for translating the Holy Scriptures into Russian, and at the Academy itself he happened to be the editor of the academic journal Christian Reading. Among the teachers of the Academy were recent students of Archimandrite Theophan: M. A. Golubev, E. I. Lovyagin; as well as younger professors: I. A. Chistovich, N. I. Gloriantov, A. I. Predtechensky, M. O. Koyalovich, I. T. Osinin, I. F. Nilsky. As rector, Archimandrite Theophan attended their lectures, attended exams, and supervised the entire course of academic affairs and educational work at the Academy. Under the rector, Archimandrite Theophan (from June 13, 1857 to May 9, 1859), students of the XXIII (1855–1859) and XXIV (1857–1861) courses studied at the St. Petersburg Theological Academy. One of the first sermons of Archimandrite Theophan as rector of the Academy was delivered on November 6, 1857 on the day of remembrance of St. Varlaam of Khutyn 219. The theme of his sermon, the rector father chose to discuss “how people who were faithful to the Lord to death labored in his service, what gifts they were awarded here, and with what glory they were crowned in heaven” 220 . The content of the “Word on the Day of Remembrance of St. Varlaam of Khutyn”, in its outer outline, represents the life of the saint. However, this is not a retelling, although many details are given. Based on the life of the saint, Archimandrite Theophan invites listeners to reflect on what parents should be like, what kind of upbringing a baby needs, what are the signs of piety in a young age: “This is the path to preserving the grace of Baptism and the path is so simple and easy to apply!” 221. “Grace descends in Baptism; it remains in those in whom the seeds of evil have taken root over the years - it is still in them, but only like a spark under the ashes, like a key in a vale, deeply littered with all kinds of impurities, and their soul, like a field left to natural vegetation, on which the hand of the worker was not, on which no good and purified seed fell, increased only the wild and bitter vegetation of vice" 222. The preacher’s call is clear to “cleanse this land again,” “to go deep again to the source,” “to scatter the ashes and rekindle the dying spark” 223 . Moving on to the story of the subsequent life of the Monk Varlaam of Khutyn, Archimandrite Theophan talks about the important, turning point of youth in a person’s destiny. The relevance of this emphasis in the sermon is due to its appeal to young men - students of the Academy: “The river of our life is cut short by the wavy strip of youth. This is the time of effervescence of bodily and mental life. The child and the youth live quietly, the husband has few quick impulses, the venerable gray hairs return to peace: only youth is in full swing with life. Inflammation of passions, infatuation of feelings, seductive doubtfulness - these are three pitfalls that a skilled swimmer must wisely avoid. But a ship cannot be saved from destruction if the sailor from an early age has not acquired the wealth of holy feelings and dispositions. This is the only reliable anchor in this excitement, the only cooling dew in this fire” 224. The choice of path determines, as emphasized in the sermon, “how someone emerges from the years of youth” 225: “some shine with kindness and nobility, others are darkened by wickedness and depravity, and the third, the middle one, is a mixture of good and evil, the likeness of which is a brand from the fire, which leans now towards good, now towards evil, like a broken watch, now it goes right, now it runs or lags behind” 226 . Turning to the difficult deeds of “our reverend and God-bearing father Varlaam” 227, recalling that “the Holy Church blesses his unceasing prayer, nightly standing, tearful streams, exhaustion of the flesh by fasting and vigil, desert bitterness, hatred of the beauties of the world, fleeting glory and insignificant wealth” 228, Archimandrite Theophan concludes his sermon with the thought of asceticism as a means, not an end, which is especially confirmed by the theological and ascetic teaching of the apostle. Paul on the priority of love in comparison with all other virtues 229. Thirty years later, summarizing in one of his letters his homiletical experience, which began to take shape in full force during the period of rectorship at the St. Petersburg Theological Academy, St. Feofan wrote: “...there is a lot of reasoning. But in preaching, reasoning takes a secondary place; but another figure writes and speaks in his own way... and here, the less reasoning, the better. The best sermon is the one that sticks together and pours itself out...” 230. The words spoken by the rector of the St. Petersburg Academy were stuck together and poured out. “The Sermon on the Day of the Accession to the Throne of the Most Pious Sovereign Emperor Alexander Nikolaevich” 231 by Archimandrite Theophan was sounded in the Kazan Cathedral on February 19, 1858. In the sermon one can clearly sense the following of the tradition of the moral and ascetic direction: aspiration towards high ideals, the deepest knowledge of ancient ascetic literature. Archimandrite Theophan, as is known, followed these rules in life, translating his knowledge into a personal feat of severe asceticism. The beginning of the sermon is dedicated to the two sources that nourish man, or the “two principles” of which he consists. The preacher skillfully describes the spiritual battle in the human soul between the image of the “early one,” that is, the first Adam, and the image of the second Adam, Christ, into whom we are “graciously grafted” through baptism 232 . Moving from the event to which the sermon is dedicated - the accession to the throne in 1855 of Emperor Alexander II - to its main theme, Archimandrite Theophan reminds the listeners of the will of the monarch, addressing them on his behalf: “Keep the true faith of our fathers, as I myself keep it, and do not deviate from the saving and sanctifying institutions of the Church” 233. What is left to answer such a command? The preacher fearlessly ends his sermon with a call to confirm these words with the response “Amen” - “so be it.” “Well, shall we say to this: Amen? Let's say, brothers and fathers! Let us readily say and do so: for it is not words that are needed, but deeds.”234 The principle of unity of word and deed - fundamental to Christian asceticism - was skillfully sounded at the very end of the sermon in order to really encourage listeners to embody the ascetic ideal in their lives. The sermon belongs to the ascetic type; it has the formal features of moral and edifying teachings: a special ascetic way of interpreting the Holy Scriptures; direct connection with the spiritual experience of the preacher and the life of his contemporary society; reference to the authority of the holy fathers and ascetics; simplicity of presentation. The rector showed great concern for the spiritual development of students. He sought to instill in them a Christian understanding of psychology, which should be based on the patristic heritage. These conversations about the human soul, about its purpose, about its aspirations were dear to the students. The beneficial influence of such conversations on young hearts cannot be underestimated. In communicating with students, the future saint was distinguished primarily by his simplicity and accessibility. “From the students’ written works, the rector especially singled out sermons and advised them to engage in this first task of shepherding with attention and love. He recommended that students read the patristic works and sermons of the best modern preachers in order to imitate them” 235. On April 17, 1858, Archimandrite Feofan said: “A word on the birthday of Emperor Alexander Nikolaevich” 236. As in other sermons of this type, Archimandrite Theophan used an external official occasion to draw the attention of those listening to alarming symptoms for the state: “One can hear the reasoning of excited minds who dream of the need for us to have some kind of other revival, strain to promote it and expect some success in that - on the model, perhaps, of those from whom we have to borrow and adopt a lot, and who clearly mark in themselves a period of revival according to new self-invented principles, not those, that is, which are indicated by the Lord, the Restorer of all things” 237. Following this, the listeners are briefly reminded, on the basis of Holy Scripture, of the path of the revival of the human race, how “the beginnings of the new life replaced the beginnings of the old life” 238 . The history of Christianity and its victory over paganism is traced. The following reasoning is the most important for the main theme of the sermon. Archimandrite Theophan speaks first about the East, which “under an unattractive appearance faithfully preserves the precious gift of God, which flaunts its inner life. From him, the healthy and undamaged principles of a new life were accepted by us, they had a beneficial effect and act in the manner hitherto characteristic of them” 239. Then about the West, “which has deviated from its calling due to the ever-increasing spread of the spirit of dominance and pride” 240. “A Word on the Birthday of Emperor Alexander Nikolaevich” is an example of how Archimandrite Feofan deeply understood his duty as the rector of the Academy. Each sermon before students was an opportunity for him to raise their spiritual and educational level, broaden their horizons, consolidate and supplement knowledge, bring clarity to it, and place the right emphasis. This explains the edifying and educational nature of many of St.’s sermons. Feofan of the St. Petersburg period. A necessary condition for the life of society, especially its young part, is education. Father Rector advocates for him, but draws the attention of listeners and students to the fact that “The Lord has already sent down to us the abundant light of knowledge in revelation” 241 . From the point of view of the preacher, the biblical picture of the origin of the world is absolutely true. The science of natural science cannot shake faith, and the theory of the self-education of the world turns out to be especially dangerous as it contradicts faith 242 . Archimandrite Theophan contrasts the false enlightenment that the West has become carried away with with “truths revealed by God” 243, which can “dispel the dark cloud gathering over us” 244: “This is the God-ordained path to the revival of the people. For when in this way this blessed order of enlightenment of the mind, education, active forces, pleasures of taste is established among us, we will give unhindered scope to the action of divine restorative forces and institutions in us” 245. The rector's father's sermons sounded not only within the walls of the academic church. Archimandrite Theophan preached in the Alexander Nevsky Lavra, in St. Isaac's Cathedral, in churches in St. Petersburg and the outskirts of the city. During his rectorship, Archimandrite Theophan delivered more than twenty sermons. The publication of sermons was carried out mainly on the pages of the magazine of the St. Petersburg Theological Academy “Christian Reading”. Among them, spoken in 1858: “A word on the day of the accession to the throne of the most pious sovereign Emperor Alexander Nikolaevich” 246, “A word on the birthday of the most pious sovereign Emperor Alexander Nikolaevich” 247, “A word on the day of Pentecost” 248, “A word on the day of the transfer of the relics of the holy noble Grand Duke Alexander Nevsky and the namesake of His Imperial Majesty the Most Pious Sovereign Emperor Alexander Nikolaevich" 249, "Word on the Day of the Holy Blessed Grand Duke Alexander Nevsky" 250. The works of Archimandrite Theophan were also published there, in which many of the issues and problems raised in his homiletical writings were examined in more detail. The magazine “Home Conversation” published “A Sermon for the Consecration of the Chapel of St. Catherine the Great Martyr in St. Petersburg St. Isaac’s Cathedral” 251 . Separate sermons were included in the publication “A Warning against Infatuation with the Spirit of the Present Time” (St. Petersburg, 1858). Permission from the St. Petersburg Spiritual Censorship Committee was received on June 17. The book includes: “A letter from a spiritual father to one confused by the speeches of freethinkers” 252, “On progress” (word on the day of accession to the throne of the most pious sovereign Emperor Alexander Nikolaevich, 1858) 253, “On revival” (word on the birthday of the most pious sovereign Emperor Alexander Nikolaevich, 1858) 254 , "Oh St. Church" (word for the consecration of the chapel of St. Great Martyr Catherine in St. Petersburg St. Isaac's Cathedral, 1858) 255. In 1859, a more complete collection of sermons by Archimandrite Feofan was published - “Words of the St. Petersburg Theological Academy of the Rector Archimandrite Feofan” (St. Petersburg, 1859). It included “A Homily on the Name Day of Her Imperial Highness the Blessed Sovereign Grand Duchess Olga Nikolaevna” 256. The 1859 edition of “Words of the St. Petersburg Theological Academy by the Rector Archimandrite Feofan” also included sermons delivered earlier: “A Homily on the Birthday of the Blessed Sovereign Grand Duke Konstantin Nikolaevich" 257, "Word in memory of St. Varlaam of Khutyn" 258, "Word on the XXVII Sunday after Pentecost" 259, "Word on the 31st Sunday after Pentecost" 260. Having received this publication already in Tambov, where St. Feofan was transferred after his naming as a bishop; he thanked N.V. Elagin for preparing the book and wrote: “I am very grateful to you for the sermons delivered. I received it by post. It's like they've gotten better. It’s true that your zeal for printing gave them extra beauty. It even seems that now you won’t be able to write like that... Even though they were all written in the evening before the service, or even in the morning before mass” 261. This publication, which met the religious needs of society, earned high praise from its contemporaries. Archimandrite Theophan became widely known as an enlightened theologian and profound preacher. This was all the more important because as rector “he had to receive many prominent scientists and distinguished visitors, talk with them, answer their questions and at the same time try to raise the authority of the academy” 262. In the magazine “Strannik” for 1860, February, an anonymous review was published under the title: “Words of Archimandrite Feofan, rector of the St. Petersburg Theological Academy (now Bishop of Tambov and Shatsky). St. Petersburg, 1859 (327 pages)" 263. The reviewer draws attention to the pneumatolytic aspect of the homiletical heritage of St. Feofan, analyzing his sermons as rector of the St. Petersburg Theological Academy. The preacher calls on listeners to kindle the spirit of fiery faith in themselves, to surround themselves with “spiritual air (atmosphere)” so that “the spark of grace that fell into our nature through the sacraments turns into a spiritual flame.” This is precisely the spiritual outlook that evangelists of the Word of God should have. The reviewer notes the inherent sermons of St. Feofan’s ease of presentation both in individual techniques and in the overall flow of speech. To illustrate his point, the reviewer uses the following example: “Imagine a person who fell in love with one subject in the field of science and studied it deeply, that is, how? So that he rethought everything himself, applied it to life, and even felt and experienced it. When you meet such a person, you involuntarily brought the conversation to his favorite subject, and he, wishing from the bottom of his heart to benefit you, will implant a good conviction in your heart, direct your life for the better, opens his lips, begins to speak, apparently simply, then becomes animated, and in a simple, unrefined conversation, but imbued with conviction, feeling, zeal for good, develops for you a whole thought or several beautiful thoughts. Transfer his conversation to paper, and a whole treatise will come out of such a special nature that sometimes you can’t write it, straining all your strength. It is precisely this presentation that distinguishes the best words of His Eminence Theophan. Among the peculiarities of their presentation are the church-oratorical figures of speech found in places, rich comparisons taken mostly from visible nature, and some new words and expressions that were previously avoided in preaching language, fearing that they would be dark and incomprehensible to the listeners.” The homiletical legacy of the Right Reverend Theophan is set as an example for novice preachers. “Youth who are being educated for the spiritual calling” are called upon by the word of the shepherd to take care of preparing themselves to be good servants of the Word of God. And let those of them who have hitherto “neglected the preaching of the Gospel teaching” “compete with other fathers and brothers and imitate them” 264. A solemn event in the life of the St. Petersburg Theological Academy was the celebration of its 50th anniversary that took place on February 17, 1859. The rector, Archimandrite Feofan, delivered a sermon in which he outlined the goals and directions of the Academy’s activities for the near future and for the future, identified the most important tasks for the preparation of pastors, their place and role in the modern world and society 265. The preacher expresses a very important idea for the Orthodox consciousness about the immutability of the Orthodox doctrine, transmitted by Jesus Christ through the apostles to all subsequent generations of Christians 266. Immutability is not only not a disadvantage, but a great advantage, significantly superior to any “improvement and development” 267. Further, the saint defines the main method of true knowledge of God - not the discovery of something new, but the assimilation of the revealed truth transmitted by God Himself through the apostles and holy fathers: “For us, both the truth and the paths to the truth are determined once and for all. We possess the truth, and all our work is directed toward assimilation, and not toward discovering it. There (among Western theologians - Bishop P.) it became a law: forward, forward! And regarding our teaching, it is said from above: stand... remain motionless. If anything remains for us, it is only to assert ourselves and affirm others. In this regard, our teaching is also characterized by movement - expansion; but not in the realm of truth, but in the realm of those who possess the truth and are submissive to it. It is our duty to communicate and instill in every new generation among us the truth of God, to enlighten peoples who do not know it, by preaching about it, and most of all, to keep the truth of God inviolable in the hearts of all who are within the fence of the Church of God. And here, according to the time, there may be special works for which it is necessary to prepare students and invite students" 268. “The address on the day of the fiftieth anniversary of the St. Petersburg Theological Academy” 269 was not only solemn and pathetic, but contained the necessary excursions into history, introduced listeners to the current state, and lifted the curtain on future development plans. Archimandrite Theophan introduced the message about successes and changes, which is indispensable for every anniversary, into a different, theological and spiritually edifying direction. Reminding the listeners that in ancient times, after 50 years, “they sorted out the past and prepared the course of affairs for the future” 270, Archimandrite Theophan addressed the audience: “Shouldn’t we do the same? Yes! And we need to look at our past in order to see if the order of teachings destined for us is not in some way disturbed there, and turn to the future in order to prepare in advance, as we should, to meet what we have to meet there. Let's do it!" 271. The graduates and professors of the Academy, its teachers and students - “we have all drunk with one spirit (1 Cor. 12:13)” 272, as stated in the sermon. It is logical to move on to a discussion about European values, about the tricks of the spirit of lies and its intrigues. The two enemy camps are named by Archimandrite Theophan: “papism and freethinking (as if they are opposites, but meanwhile it is the father and his fiend).” Opposing them and fighting for the holy faith are the responsibility of the Academy; Her students will have to put all their jealousy into this. The sermon emphasizes, on the one hand, the modern features of this struggle; on the other hand, its deep historical roots. “It is no secret to anyone that our time is a time of some kind of fermentation, similar to the (chemical) decomposition of the elements in the material world. But as the latter is always, they say, accompanied by a kind of connections, barely noticeable under the visible discordant movements of the elements; Thus, a kind of spiritual connection should occur even now – among us. Just what kind are they?! The current state of affairs is not unexpected. St. foresaw it in all its details. The Apostle Paul and at the same time prescribed, in the person of the Apostle Timothy, instructions on how and what their successors should do in such cases. “This is true,” he says to St. Timothy, “for in the last days times of cruelty will come.” People will be self-lovers, lovers of money, majestic, proud, blasphemers, opposed to parents, unloving, unforgiving, incontinent, traitorous, voluptuous rather than lovers of God, having an image of piety, but rejecting its power, diving into houses and captivating women... Isn’t all this so now?” 273. The sermon of Archimandrite Theophan at the anniversary celebration of the Academy, in fact, is a deep analysis of the spiritual state of society and a definition of the role of the Church in its improvement. The mission of the Academy is to prepare “shepherds and mentors for shepherds” 274; their main and only weapon is the word; The fate of the flock depends on the strength of this weapon. But if shepherding, under the influence of modern trends, loses its firm position, energetic actions are necessary - “for the shepherding to really appear and become triumphant, to be jealous of this triumph, characteristic of it, which is revealed not in external dominance, but in internal power over souls; this is a call to intensified activity - to stand not for our rights (let them all take it and leave one freedom without hesitating to speak in a pastoral way), but for the cause of God entrusted to us - the matter of preserving and spreading the truth of God on earth, by the power of the word, constantly preached. We are the light of the world: we will shine. We are salt: let us not be overwhelmed! Amen" 275. On May 27, 1859, the Holy Synod decided to elevate the rector of the St. Petersburg Theological Academy to the rank of bishop and send him to the Tambov See. The speech of Archimandrite Theophan when he was named Bishop of Tambov on May 25, 1859 276 summed up the period of his ministry associated with St. Petersburg, Constantinople, and Petrozavodsk. It was in this speech that an image was first found that contained the essence of the ascetic teaching of St. Theophan: “Frequent and unexpected changes in my ministry - both at the beginning, and especially recently - have taught me to be silently obedient to any purpose, like a ball rolling back and forth without a crack, in the direction of the blows given to it. And God did not abandon His help. Let now the uncertainty of a new future position and ministry be more than confusing. But, as in the future, everything will be ruled by the same right hand, which mercifully preserved in the past, then, throwing myself with devotion into the hands of the living God, I reliably rest in His holy will. And so be the will of God - and blessed be the name of God, who saves us, and the message of destinies!” 277. The episcopal consecration of Archimandrite Theophan was performed in the Trinity Cathedral of the Alexander Nevsky Lavra on June 1, 1859. It was headed by Metropolitan Gregory of St. Petersburg in concelebration with Archbishop Philaret of Chernigov and Bishops Agafangel of Revel and Philotheus. Thus, it can be argued that the almost two-year period of rectorship at the capital's theological academy finally shaped the preaching techniques, ideological content and original manner in the homiletical work of St. Feofan. In the St. Petersburg cycle of sermons, a mature educator, confident in his abilities and knowledge, appears as a kind of spiritual “master of minds,” opposing the very fashionable and widespread enthusiasm for Westernism at that time. The sermon of these years is pure academic sermon, harmoniously combining the perfection of form and content. The only drawback of such sermons is, to a greater or lesser extent, the predominance of the theory of spiritual life over practice. But St. For Feofan, this feature is caused not by a lack of spirituality, but by high demands on the formal and ideological content of homilies pronounced within the walls of the capital’s theological school. § 2. “Words to the Tambov flock” by St. Feofana: live speech to the people The Tambov diocese in the 1860s, when Bishop Feofan was appointed to the see, was one of the most extensive and populous. The province was divided into twelve districts: Tambov, Morshansky, Shatsky, Elatomsky, Temnikovsky, Spassky, Kirsanovsky, Borisoglebsky, Usmansky, Lipetsk, Lebedyansky, Kozlovsky. There were just over a thousand priests, almost seven hundred deacons, more than two thousand clergymen, as well as deacons on a clergy salary. There are several hundred inhabitants in the men's and women's monasteries of the diocese. However, this favorable picture was complicated by the presence in the diocese of a large number of sectarians and schismatics, with whom the new bishop had to enter into an irreconcilable struggle. In addition, the episcopal service of Bishop Feofan in Tambov coincided with the time of the introduction of various kinds of reforms not only in the civil, but also in the church life of Russia. These are especially the liberation of peasants from serfdom, the improvement of their life in various respects, and the raising of the level of their mental development. And the diocesan bishop had to respond to all these reforms in one way or another. The chronological framework of the Tambov period of the ministry of St. Feofan opens on June 1, 1859 - the date of the consecration of Archimandrite Feofan as Bishop of Tambov and Shatsk - and ends with the summer of 1863, when the Right Reverend was moved to the Vladimir See. Archimandrite Georgy (Tertyshnikov) in his fundamental study of the spiritual heritage of St. Feofan cited the following fact. The predecessor of Bishop Theophan at the Tambov See, Bishop Macarius (Bulgakov), saying goodbye to his flock, said: “I heard that the current Archimandrite Theophan, a man of a beautiful soul, has been appointed here instead of me. He is a wonderful man, especially as a preacher; when he comes to you, you will very soon forget me” 278. It was the preaching gift of the Right Reverend that Bishop Macarius especially noted. In turn, Bishop Theophan writes to his friend and predecessor at the Tambov See: “You have spoiled the Tambov residents - everyone is waiting for teachings” 279. The Tambov period of Saint Theophan's life was outstanding in its intensity. The achieved spiritual height, multiplied by the rich experience of pastoral activity as rector of the St. Petersburg Theological Academy, as part of the first Russian Ecclesiastical Mission in Jerusalem, in the embassy church in Constantinople, became the basis for the grace-filled care of one of the largest dioceses in Russia. In a short time, the saint managed to acquire the universal, deep love of his flock. In the Obituary published in the Proceedings of the Kyiv Theological Academy, the Tambov period of the bishop’s life received the following assessment: “The service of the Right Reverend Theophan in the Tambov diocese lasted only four years. But even in this short time, the deceased saint managed to become close to his flock and acquire common, most sincere love. In the Tambov diocese, Bishop Theophan declared himself as an archpastor who cared about the spread of enlightenment, the decoration of churches, the organization of the internal life of monasteries, and the charity of the orphaned, unfortunate families of the clergy.”280 Tambov ministry of St. Theophan is both a new stage of life in the rank of bishop, and a new period in the formation of his homiletical heritage, and the birth of a new quality of his sermons. In the Tambov Cathedral on July 5, 1859, Bishop Theophan addressed his new flock with a word 281 in which he revealed how he saw and imagined their future relationship: “We are no longer strangers to each other. At the hour of the naming, not yet knowing you, I had already entered into communication with you, making a vow to God and the Holy Church to belong to you through care and labor, and even my life. In the same way, you must determine yourself to pay attention and, if necessary, to obey my weak word and deed out of faith and love. From now on, we have good and evil in common. This, it seems, is enough of an incentive for us to walk before each other, as before the face of God, and in mutual assistance to each other, with fear and trembling, work out our salvation” 282. It is appropriate to add that it was to the Tambov flock that many correspondents and spiritual children of St. Theophan later belonged. Remarkable in its structure and content, “The Sermon on Entering the Tambov Flock” 283 is a homiletical transcription of the Rite of the Triumph of Orthodoxy - a statutory service performed in the First Week of Lent. The Tambov See is the first for St. Feofan, therefore his first word to his flock is distinguished by the most careful preparation and betrays the author’s excitement at the high service and enormous responsibility entrusted to him. The preacher first offers the listeners his confession of faith, which is completely in agreement with the Tradition of the Orthodox Church, and then warns against deviations into false teachings and fashionable “carnal wisdom.” At the same time, he clarifies: “It is not something new or our own that will be offered, but something that has been handed down to us since ancient times, like St. the law of faith and the unchangeable rule of life" 284. Bishop Theophan saw the duty of a shepherd in “drawing the image of sound Christian teaching, which must be heeded like a lamp shining in the darkness of human opinions and errors... - which has been handed down to us since ancient times as the holy law of faith and the unchangeable rule of life” 285. Expounding before the assembled flock the confession of faith in the Trinitarian God, the bishop emphasized that “the Holy Church commanded to confess this, so I will teach, and I will seek such faith from everyone in the duty of shepherding” 286 . Eight times each new sermon thesis begins with the word “I confess”: that the Trinitarian God created this world in six days; that “he did not leave him to his fate” 287; that our cleansing weapon is faith, repentance and submission to the will of God; that the Lord, having assumed human nature, opened the way for people to living communication with God; that the Holy Church is our only physician; that in order to save one’s one must “first of all repent with the determination not to sin again” 288; that those who have embarked on this path receive timely help from the Mother of God, the ethereal forces and all the saints; that “for original sin, the soul will be separated from the body by the action of death and will remain in this separation until the future resurrection and judgment” 289. “This is how I will teach, and this is the kind of faith I will seek from everyone...” 290 – Bishop Theophan concluded this part of the sermon. In the same sequence and just as succinctly and clearly, Bishop Theophan in the second part of the sermon defined “who is ours and who is not ours, on whose side is the truth and where is the lie” 291, instructing: “Turn away from evil and do good” 292. The preacher influences the listeners by repeating what was said earlier: “Everything I depicted is not new!” 293. And then follows the order to adhere to the fatherly faith: “Stick to this old faith, as our fathers held on to it, and for this they left us clear traces of their pleasing to God, from them there is Sergius of Radonezh, who is so zealously revered by you and glorified by all Orthodox Russia, whose memory is now being celebrated” 294. The sermon ends with the favorite technique of St. Theophan - a thematic selection of quotes from the Apostle - imperatives, designed in a strictly didactic style: “And we turn to you the words of the same Apostle: beloved, believe not every spirit, but tempt the spirits, if they are from God: for many false prophets have gone out into the world ... (1 John 4:1). Now there have been many Antichrists... who have gone forth from us, but they have not bedeviled us (1 John 2:18-19). You ask how to recognize them and their teaching? - According to the outline of the truth proposed by us, or according to the wise rule proposed by St. Ignatius the God-Bearer: adhere to the lawful shepherding, and you will never fall away from the truth" 295. The thematic focus of the “Sermon on Entering the Tambov Flock” is explained by the fact that the vast diocese that Bishop Theophan was to care for was replete with schismatics and sectarians. Therefore, Bishop Theophan saw the task of paramount importance in the struggle for Orthodoxy to raise the level of public education, to increase the number of parochial schools, which in the middle of the 19th century. remained a relatively new phenomenon for Russia. The plans of the ruling bishop included the construction of new churches and concern for the splendor of the existing ones - the oldest and best schools for the spiritual enlightenment of the people. Concern for the education of the younger generation of pastors encouraged an increase in the level and quality of education of clergy. A working note has been preserved with Bishop Feofan’s comments on the teaching of various subjects at the Tambov Seminary: “On the subject of patristics: “Make notes - one - so that they all are - and you can teach them; more occupied with reading”; on the subject of logic and psychology: “Turn logic and psychology into questions and hand them over to students at the beginning of the course... one of them is a task, and a lesson during free hours in classes”; on the subject of general church history: “How to manage to know church history?”; on the subject of general civil history: “We must learn to tell in our own words... Pass historical questions - according to all historical circumstances - and in your free time ask and guide in the answers”; on the subject of reading the Holy Scripture: "It is necessary to increase the knowledge of the Holy Scripture. It is necessary that the contents of the book be told in detail from the books... and in this we should put the main subject of study - to explain later - during repetition, if anything comes across as necessary." 296 As we see, Bishop Theophan considered training in the entire cycle of seminary subjects to be the most important link in the training of preachers of the Word of God. Bishop Theophan assigned the leading role in the religious and moral education of the people to church preaching. With every reason we can talk about a special program that he was able to implement during the years of his stay at the Tambov department. The diocesan clergy were encouraged to be zealous for church preaching, to independently compose teachings in relation to popular understanding and the needs of the time, to preach in a language understandable to the people, focusing on the best examples - the words of St. John Chrysostom and St. Tikhon of Zadonsk 297. The scale of the archpastoral service of Bishop Theophan at the Tambov See is reflected in the first book edition of sermons of this period - “Words to the Tambov flock in 1859 and 1860” (St. Petersburg, 1861), which included 109 sermons, as well as in the wide geography of the words spoken. Bishop Feofan addressed his large flock in Tambov, Morshansk, Shatsk, Sasovo, Kirsanov, Sarov, Temnikov, Usman, Lipetsk, Kozlov, Borisoglebsk, Kadom, in the villages of Dobroye, Troekurovo of the Lipetsk district, Sukhotinsky, Olshanka of the Borisoglebsky district, Savvatma of Elatomsky district, Rybnoye, Morshansky district, Novouglyansky, Usman district... It should be emphasized that we are talking only about published texts that do not reflect the full picture of all pastoral appeals to the population of the diocese. One of the first sermons of Bishop Theophan upon his accession to the Tambov See was delivered on July 8, 1859 at the Sukhotinsky Znamensky Convent - “A Sermon on the Consecration of the Church in the Sukhotinsky Mother of God Monastery” 298. Located thirty kilometers from Tambov in the village. Sukhotinka, this monastery was built on the site of the estate of Varvara Sukhotina according to the vow of the owners, who were healed of a serious illness through prayers before the icon of the Mother of God “The Sign”. First, the church was consecrated (1822), then an almshouse was opened (1833); in 1849 the status of a monastery was received. The first head of the monastery was the nun of the Nizhny Novgorod Holy Cross Monastery Dorothea (Kudryavtseva), the spiritual daughter of St. Seraphim of Sarov. It was with her that the consecration of the church by Bishop Theophan took place. Having called upon God’s blessing on those who began the work of building the monastery, “who bore the labors of bringing it to an end, who helped, assisted, and everyone who in some way came into contact with it,” 299 Bishop Theophan dedicated his sermon to the topic of building the church to the Lord “in ourselves, so that we can always have Him in ourselves and with us. For if it goes to everyone, then how much more does the word of the Apostle come to you: Do you not know that the church of God is natural... And so on. commandment: to be built up as a living stone into a spiritual church, holy holiness, to offer sacrifices acceptable to God Jesus Christ (1 Pet. 2:4-5)” 300. Next, Bishop Theophan turns to the technique of comparison: “the church built and consecrated now is a direct image of that invisible church that should be built for Him in our hearts” 301. First you need to choose and clear a place (“within us is the place of the heart for the building of a spiritual church” 302), then begin to erect a building (“the stones are different virtues, for which, when and where the opportunity presents itself” 303) and raise it to the top (“its roof will be made up of deep humility, which will save this building from the dampness of vanity and man-pleasing, from the dryness of arrogance and pride, from the shocking blows of waywardness and disobedience. All that remains after this is to lead the building and put a cross on it. Both will be accomplished by one act of devotion to the will of God, which is precisely the head of the virtues of self-sacrifice and the cross on which our selfhood is finally crucified” 304). “Here is the church!” - Bishop Theophan concludes what has been said and adds that the outer fence is made up of “unshakable fidelity to all the statutes and regulations of St. Church of God" 305 and the monastery charter. The decoration of the inner church is deep convictions in the truths of faith; illumination for him - “provides an imperturbable, unceasing contemplation of the omnipresent God” 306. “The Sermon for the Consecration of the Church in the Sukhotinsky Mother of God Monastery” is an example of the ideological and artistic originality of the homiletical heritage of St. Theophan, the main goal of which is the salvation of fallen man. This word sounded the key call of Christian asceticism to begin exploits through internal correction of oneself. Unwittingly St. Theophanes continued one of the deepest leitmotifs of Christian literature about attention to oneself and purification of oneself as the most important prerequisite for salvation. In a short but very expressive word from St. Theophanes, with the help of an analogy with a church under construction, managed to capture the whole system of Christian asceticism as the art of acquiring virtues, which is crowned with the highest gifts of grace, including the vision of Divine light. “This light of God’s vision, illuminating and warming the heart, constitutes the incense of heartfelt prayer, rising like the morning, or, like a fragrant censer, ascending to God” 307. Saint Theophan belonged to the preachers of the moral and ascetic direction. Another prominent representative of this trend is his contemporary Saint Ignatius (Brianchaninov). Both of these saints are united by their striving for high moral and ascetic ideals and not just the deepest knowledge of ancient ascetic literature, but the translation of this knowledge into personal feats of severe asceticism. Among the Russian preachers, their predecessors in this direction can be called the Monk Theodosius of Pechersk, St. Serapion of Vladimir and the Monk Nil of Sora. In the sermons of Bishop Theophan at the Tambov See, this tradition was strengthened and enriched with new techniques and examples. The Temnikovsky Holy Trinity Monastery in the village of Stary Kovylyai was one of the young convents of the Tambov diocese. In 1863, under Bishop Feofan, there were 72 sisters. Very soon the monastery turned into a major center of piety and spirituality. On August 17, 1859, the Right Reverend Theophan pronounced the “Word on the Consecration of the Church” 308 there. The instructions to the sisters are reduced in the sermon to two main thoughts: “The church was not built in order to be only an external - an empty witness of piety, but in order to be always full of those for whom it is appointed” 309. And second: “When entering church, we must put on reverence, like clothing, remembering to whom we are coming” 310. The first principle, which is considered by the saint in much more detail, emphasizes the need for all sisters of the monastery to attend the church without making allowances for themselves and without self-justification, and the second calls on the sisters to pray in the church with utmost reverence, attention and concentration. The goal of this great feat is to achieve “the main thing for which these visible churches are given to us - namely, unceasing prayer to God, performed mentally in the heart, which makes our heart a church to God not made by hands...” 311. Thus St. Theophan builds a system of basic spiritual priorities that is most important for monastics and, more broadly, for pious Christians: visiting church in harmony with external and internal deeds, which leads to unceasing prayer, which for spiritual life - according to the word of St. Gregory the Theologian - more important than breathing 312. Another convent of the Tambov diocese, to the sisters of which Bishop Feofan addressed a sermon, is the Tambov Ascension. It was founded in 1690 by the outstanding bishop of Tambov and Kozlov, Saint Pitirim. The sermon delivered by Bishop Theophan on March 17, 1860 was timed to coincide with the day of memory of St. Righteous Alexy, man of God 313: “This is the image of true monasticism, and a very close example for you, sisters of this monastery, to follow! Those who dedicated one of the thrones here to Alexy the man of God, truly wanted to inspire you, so that, having before your eyes the example of such a patient man, you would imitate his life. For you too have taken upon yourself to crucify yourself to the world” 314. In his sermon on the Exaltation of the Honest and Life-Giving Cross on September 14, 1859, on the apostolic words: For the word of the cross is foolishness to those who are perishing, but to those who are saved the power of God is (1 Cor. 1:18) 315, Saint Theophan outlined ascetic theology and the meaning of the descent of Christ the Savior into hell. This sermon was delivered in the cemetery Church of the Exaltation of the Cross in Tambov on the day of the patronal feast. The memory of death and the cross - “the combination of the glory of the Exaltation of the Cross with the temporary resting place of our ashes after our departure from this life” - directed the saint’s thought to the meaning of the descent of Christ the Savior into hell, which is explained through the prism of the ascetic tradition of Orthodoxy. “Consequently, the cross of Christ was a ladder of ascent from hell to heaven for those who lived before the Lord Jesus Christ... What is it for us? For us it is a ladder of ascent to heaven, immediately after the soul’s release from the body...” Later in this sermon, St. Theophanes skillfully listed a number of “crosses” that bring the lives of Christians closer to God. The Most Reverend preacher edified the hearts of his listeners more and more with his ascetic preaching about the cross. “There are also many other crosses: there is the cross of mortification of superstition, the cross of crucifixion of self-will, the cross of rejection of all pleasures, or, in totality, the cross of strict selfless living; and, above all, the cross of devotion to God, when a person’s every thought about arranging his temporal and eternal fate freezes from surrendering himself to the will of God.” In order to enliven and attract the attention of listeners, St. Feofan was not afraid to use new expressions and terms, such as the “cross of devotion to God.” The word “devotion to God” is especially characteristic of the written speech of St. Feofan is not found in other authors or is extremely rare. The theme of the spiritual ladder is a constant leitmotif of St. Feofan, which was repeatedly heard and repeated on Tambov land. So, on November 21, 1861, on the day of the Entry into the Church of the Mother of God of St. Theophanes preached a sermon on spiritual ascent 316. The key passage of the sermon is as follows: “The Mother of God ascended in degrees. There are degrees of mental ascent to God. There are many of them. I'll tell you the most important ones: The first step is the conversion from sin to virtue. The second stage is the conversion from external good deeds to the arousal and observation of good feelings and dispositions. The third step is turning from oneself to God, which consists of standing with the mind in the heart before the face of God, which in fact is entering into the inner behind the veil - in a new and living way. » 317. The sermon on the Introduction sets out in an extremely laconic form the meaning of Orthodox asceticism, not only as negative (fighting passions) and positive (acquiring virtues), but also as a path from external good deeds to internal, hidden spiritual feats. The three steps described by Saint Theophan correspond to the three stages of spiritual perfection - purification, illumination and union with God - but in an extremely original form. Looking at just a few examples, it is not difficult to notice the church-biblical and ascetic-ascetic spirit of Bishop Theophan’s sermons. Their thematic range can be wide, directly dependent on the event of the day, on the degree of church membership and spiritual maturity of the listener, but their ideological integrity is preserved, the core of which is the affirmation of salvation according to Christ and the description of the ascetic path to salvation. In all spheres of church life, Bishop Theophan purposefully worked to improve the overall spiritual, moral, cultural and educational level of the diocese. Thus, for the first time, he attracted persons with an academic education to the clergy. Many parochial schools were opened, which contributed to increasing the level of spiritual education of his flock. Diocesan schools, including for girls of the clergy, are another invaluable result of the archpastoral ministry of the saint. Priests who opened schools at churches, as well as parishioners who donated funds for the construction of schools and churches, were encouraged and rewarded. With the assistance of His Grace Theophan, Sunday schools began to open in the Tambov diocese - both for children and adults. Every event in the life of the Tambov diocese related to its spiritual and moral development and enlightenment was noted by Bishop Feofan in his sermons. The Right Reverend addressed on solemn days to the students of the Tambov Cadet Corps (July 27, 1859) 318 , the Institute of Noble Maidens (November 1860) 319 , to the newly elected judges (December 1860) 320 , to those gathered at the Tambov cemetery with the words “For the word of the cross is foolishness to those who perish there is, and the power of God is for us to be saved (1 Cor. 1, 18)" on the Exaltation of the Precious and Life-Giving Cross of the Lord (September 14, 1859) 321, to the parishioners of the Cathedral Church of the Intercession in the city of Kozlov (June 7, 1860) 322, Tikhvin Church of the former city of Good in memory of the Vladimir Icon of God Mothers (23 June 1860) 323. He delivered sermons at the consecration of new churches: in honor of the martyr Maximilian at the Tambov Mariinsky Orphanage (November 8, 1859); Resurrection of Christ in the village of Olshanka, Borisoglebsk district (September 7, 1860); churches in the Zhdanovs' estate Feodorovka (September 18, 1861), August 6, 1861 in the village of Savvatme, Elatomsky district, “with a large gathering of surrounding residents,” a wooden church in honor of the Intercession of the Mother of God, built at the expense of the parish landowner, actual state councilor Nikiforov; On August 26, 1861 in the village of Rybnoye, Morshansky district - a stone church in the name of St. ap. John the Evangelist, built at the expense of the parish landowner, staff captain Arkady Kolobov; altar in the name of the Nativity of John the Baptist in the warm house church of the women's community in Kadoma (August 4, 1861), etc. Personally attended the funeral service and burial of the benefactors of the diocese, pronouncing the funeral eulogy for them: artillery general Parmen Ivanovich Stakhovich, commander of the 6th Army Corps (March 2, 1861), artillery Major General Valentin Alekseevich Kolobov (April 26, 1861), Tambov postmaster, state councilor Pavel Petrovich Nikolsky (September 10, 1861). The main place where Bishop Feofan preached sermons in Tambov was the Kazan Monastery, where the Bishop's House was located. There, systematic sermons were constantly held in the form of a conversation; and not only at the Divine Liturgy, but also at the All-Night Vigil. The Reverend, as a rule, addressed the flock with a sermon at the Liturgy, and at the All-Night Vigil a priest from the line of seminary teachers preached. St. himself Theophan tried to attend all conversations and listen carefully to the preacher 324. The saint wrote his sermons in one sitting, and then delivered them from notes. A series of sermons in the weeks before the beginning of Great Lent - the publican and the Pharisee, the prodigal son, meat and cheese - was also delivered by Bishop Theophan in the Bishop's House on January 24 and 31, February 7 and 14, 1860, respectively. In the first sermon of cycle 325, it is emphasized that the Church begins to “prepare us for repentance” in advance and “wants to predispose us to enter” into Lent. Therefore, “he instills in us one after another edifying rules in two parables and two most striking incidents” 326 - the parable of the publican and the Pharisee and the parable of the prodigal son. The parable of the publican and the Pharisee warns not to rely on one’s own righteousness: “A Christian in the feeling of his heart must bear a deep conviction of his own lewdness, despite all his righteousness, or despite all the abundance of good deeds, for which, however, he must be vigilantly zealous” 327. If you base the hope of your salvation on righteousness, the preacher continues his thought, “then you must present to God complete righteousness and all-encompassing virtue” 328 . Such complete righteousness consists of three components: good deeds, good feelings and dispositions; “The third part of complete righteousness is a zeal strong as death for the glory of God, inspired by fiery love for God and inspiring all the good feelings of the heart and all visible good deeds” 329. In addressing the flock on the Sunday of the Publican and the Pharisee, the preacher resorts to a convincing example - striking in its imagery and simplicity: “Will you take clothes from a tailor when everything is there and well made, but the skirts or sleeves are missing? - asks Saint Theophan. “Or, when the carpenter brings you a table, cleanly finished, only without a leg or some other part, will you tell him: okay, leave it?” So in relation to us, God cannot recognize someone as righteous if he lacks any parts of righteousness” 330. The second sermon - on the Sunday of the Prodigal Son 331 - emphatically continues the previous one and is also directed against common misconceptions and errors. This is, in essence, a detailed conversation about how to make your unrighteous life righteous. Showing how often the soul is ready to fall into despair because of its sins, Bishop Theophan completes this seemingly vicious circle with words of hope: “But, thanks be to the Lord, now she hears a comforting voice to the thief from the cross: today you will be with Me in heaven! and she comes to life with trustworthiness... Ah, brothers! if there were no cross, there would never be any joy in any soul; there would be only sorrow and distress both in this life and in the future” 332. So, the main idea of ​​the sermon is that the basis of our justification and salvation is “currents of tears of repentance and heartfelt contrition for sins, dissolved and softened by faith in the death of the Lord on the cross” 333. And again the preacher turns to a direct and understandable comparison: “They are the same in life as the field or background in flowery matter. Just as this monochromatic field serves as the basis of flowers and fills the empty spaces between them, so tears of repentance serve as the basis of righteousness and make up for the shortcomings of righteous deeds in our lives. So, no excuses! It’s proper to cry and cry!” 334. As examples of tears of repentance, the bishop cited several cases from the lives of saints: with an inconsolable widow sobbing at the grave of her husband (the words of the elder to his disciples: “As this widow is killed on this grave, so we must be killed by weeping for our soul, which we have killed with our sins and buried in a land alien to her of peace and carnal lusts” 335, and with the elder, loudly and constantly groaning about his sins before the master (Lord), whose wealth he squandered. The sermon ends with a retelling of the vision revealed to one soul who was seeking salvation (the Savior bent over her only when she began to sob about her indecency.) Using these examples to show how to come to the Lord, Bishop Theophan concludes his sermon with the words: “There is no point in speculating here! The Lord Himself established this path of prayer: this is the path we will follow. He came into the world to save sinners: we will come to Him as sinners, only as sinners crying over our sins with the determination not to repeat them again” 336. The third sermon from the cycle of preparatory sermons for the field of Great Lent - on Meat Week, about the Last Judgment 337. Having reminded the flock of the call of the Church that they need to cry “for their sins, as they cry for the dead, in order to cry out for God’s mercy” 338, Bishop Theophan adds: “Imprint the image of God’s judgment on your mind and heart and always carry it with you, without taking your attention away from it” 339. And he gives the example of Noah, who warned about the flood: “But the flood came suddenly and took everything... So we eat, drink, have fun and worry about various things - we don’t even think about God’s judgment, but maybe he will come right away and find us in what we have. For, like lightning appearing at one end of the sky, so will the appearance of the Son of Man be sudden and instantaneous” 340. Likewise, the picture of the Last Judgment should be a reminder, filled not only with fear and horror, but also with consolation. “For there it will be said not one thing: go away... curses... but also another: come, blessed ones, and the last before the first” 341. This is how Saint Theophan concludes this sermon. The fourth sermon - on Cheese Week 342 - is about the fall of our ancestors, an event that laid sadness and crying in human nature, which became “the main tone of our heartfelt feelings and dispositions” 343. The technique of allegory was used in this sermon by Bishop Theophan: he tells the story of a girl who lost her fiancé at the moment when a certain voice whispered sweet words to her. This allegory “depicts a soul lamenting the loss of paradise and communion with God, looking for Him and not finding Him. Such is every soul, such are our souls by nature” 344. Bishop Theophan concludes his sermon on the raw week: “So we have been called to marriage! Here we are already in the bride of Christ, in St. Churches! So our souls have received a pledge of disgrace - the betrothal of the Holy Spirit to the Holy Spirit. sacraments, like a wedding ring! What else remains? We can only wait for the door to open, for the Bridegroom to come out and call us to Himself, to the eternal abodes. Then our heart will rejoice, and no one will take our joy from us. Oh, God grant! 345. This is the cycle of sermons of Saint Theophan, delivered by him at the Tambov pulpit in 1860 before the beginning of Great Lent. In the homiletical heritage of St. Feofan, in particular from the Tambov period, there is a projection of the main idea of ​​the sermon into modern times; this makes the appeal to the flock relevant. In the autumn of 1860, fires started in the Tambov province as a result of severe drought. The ordeal continued for more than a month; Bishop Theophan increased his pastoral care, sharing the misfortune with his flock. During the most difficult period, the saint even gathered people for joint prayer for three days in a row. In his fiery sermons, the bishop consoled the people, revealing the spiritual causes of the disaster, calling on them to see in what happened a test sent from above for repentance and purification. Nine words on the occasion of fires date back to this period: 1. First word. On the 4th day after two big fires. Week 12 of Pentecost. August 14, 1860. 2. Second word. On the day of the Dormition of the Blessed Virgin Mary. At the Assumption Cemetery. It was raining. There was a small fire the day before. 3. Word three. August 16. The fears continued as before. 4. Word four. Week 13. August 21 Residents began to clean their houses. There were small fires that were suppressed at the very beginning. 5. The fifth word. August 28. Week 14. Residents had all already returned home - there were minor outbreaks, but they were immediately suppressed. 6. Word six. September 3. In the city of Kirsanov, in the cathedral. There were no fires in the city; in the Kirsanovsky nunnery, the roof of one building burned down - and the entire building was damaged. 7. The seventh word. September 4. In the Kirsanovsky convent. On the Assumption, August 15, there was a fire in it. The roof of one of the best buildings burned down - and the entire building was so damaged that it was impossible to live in it. Kirsanov merchant V.S. Sosulnikov, a very charitable person, took it upon himself to correct him. Work has already begun. 8. Word eight. September 10th. In Borisoglebsk, in the cathedral. There were 4 big fires, and half the city burned out. 9 . The ninth word. First word upon returning from the diocese. – 17th week. September 18. There was a fire that day. The drought worried residents with concerns about their crops. Therefore, a religious procession was appointed to the fields for prayer. (In the evening of the same day it started to rain - the residents calmed down.) His Grace Theophan supported his flock both in word and in deed, not only comforting the fire victims morally, but also helping them financially from his personal funds, especially widows and orphans from the families of the poor clergy. He provided his own apartment, like the entire bishop’s compound, for housing fire victims, while he himself settled in a country house, three miles from Tambov. “There was a two-story stone house with a house church, a beautiful flower garden and a large orchard. A river flows not far away, and behind it there is a forest,” 346 recalled St. Theophan’s nephew A.G. Govorov. An eyewitness of these terrible days recalls how effective the archpastor’s prayerful help was: “The 8th and 9th of August last 1860 will long be remembered by the people of Tambov. During these two days, a significant part of the city's houses burned down. The all-consuming flames of the fire did not spare either huge buildings or poor dwellings. Here, without distinction, everyone’s property was lost, both rich and poor. On the evening of the 8th I had to pass through one of the burning streets. Here I met with a gentleman unknown to me. Looking at me carefully, he asked: “Father, are you the local priest?” “No, rural,” I answer. - “What a misfortune,” he said, pointing to the burned-out square. “After all, the Lord sent it for our sins. We have completely forgotten God. We have all deviated, together with the impossibility of being: not doing goodness, not even one (Ps. 13:3)! Jealousy in us for the holy faith and godly life has cooled. Like a whirlwind, every minute we are whirling in the worldly vanity. The club, the theater, music, dancing, walking in the governor’s garden and everything that happens there thaw, which, according to the apostle, is shameful to talk about (Eph. 5, 12), became our urgent need." On the 9th, a fire broke out again in the city. At three o'clock in the afternoon, thick smoke appeared on Dvoryanskaya Street near the Voronezh Gate. People fled there from all sides. Residents of Dvoryanskaya and the streets closest to it, in great fear and despair, hurried to save their property. A strong wind blew from the southwest, and the fire, despite all efforts to stop it, quickly rushed to the very center of the city. At this critical time, the Tambov Icon of the Mother of God was taken out from the Stefanovskaya Church, to which the fire was heading, and, at the sight of the terrible picture of destruction, they served a prayer service to the Queen of Heaven. After the prayer service, with the singing of the troparion, the miraculous image of the Zealous Intercessor was surrounded by the church. And what? northeast, straight to the burned areas and that was the end of the fire. The sages of the present time will explain this wondrous event, perhaps, as an accident; and I, as an eyewitness of this, no matter what you say, attribute this to the merciful intercession of the Queen of Heaven, who, having heard our prayers, took pity on the unfortunate and with her intercession quenched the wrath of God” 347. It is impossible to ignore the pedagogical component of the homiletics of Bishop Theophan of the Tambov period. A striking example is provided by three sermons: the first was delivered in the Tambov Cadet Corps on the birthday of Empress Maria Alexandrovna (July 27, 1859) 348, the second - in the Tambov Mariinsky Orphanage during the consecration of the martyr’s church. Maximilian (November 8, 1859) 349, and the third is addressed to the students of the Tambov Institute on the 40th day after the death of Empress Alexandra Feodorovna, their august trustee (November 1860) 350. In the first of them, St. Theophan places special emphasis on education in the spirit of churchliness: “Let them not alienate children from the Church and churchliness, from prayers, fasting, fasting, confession and communion, observing holidays and visiting shrines, etc. ... and you can be sure that upon completion of the course of education, the soul of the pets, like a pure virgin, will be presented to Christ, prepared for every good deed” 351. It may seem that St. Theophan pays more attention to the external than to the internal side of education in the traditions of the Church. However, taking into account the deep ascetic approach of St. Feofan, for whom the internal has an undeniable priority, these instructions are nothing more than external lessons that are necessary for the creation of the inner church of the soul. Also in the second sermon of St. Theophanes encouraged children to visit the church daily, so that they “would reverently fall here before the Lord, singing His praises and sending prayers to Him with their children’s lips” 352. Saint Theophan approaches the issue of children visiting the church very subtly: visiting the church should be carried out regularly, but without extremes. “And who requires a lot of time?.. It’s not necessary. Set aside a few minutes in the morning and a few in the evening for clear prayer with singing and that’s enough.” In the same sermon, Bishop Theophan criticizes the humanistic approach to education, the main postulate of which is the principle: develop nature! “As from a seed that has vegetated and opened, a tree or a flower emerges, perfect in its own way; “So a person will come out perfect if he develops everything hidden in his nature,” 353 says the preacher in the words of apologists of Western humanistic education. At the same time, the latter do not take into account that human nature itself is deeply damaged by sin. “That is why, where they indiscriminately develop everything that is found in a person, along with what is akin to us, they also develop what is not akin to us,” Bishop Theophan objects to them, “and in our nature there are many parasites, which often choke and dry up the natural branches” 354. It is impossible to correct damaged human nature by natural means alone; supernatural help is required. “And it is ready,” teaches Bishop Theophan, “in the Church of God, in its holy sacraments and all sanctifying institutions. Divine grace, communicated and warmed by them, penetrating inside us, separates what is akin to us from what is not akin and unites it with the former, strengthens it and revitalizes it, and by cutting off the latter, it dries up and destroys it. Therefore, whoever grows under the influence of them, without special efforts on the part of parents and educators, except for the inevitable warnings, appears, upon entering the field of activity, with feelings and dispositions that are purely human (or - what is the same thing - truly Christian), without an admixture of ugly unnaturalities that humiliate humanity" 355. Such an Orthodox attitude towards man, called philanthropy in Russian, is diametrically opposed to the prevailing concept of human rights in the modern world and to the humanistic theories of education that are multiplying day by day. As the ruling bishop of the Tambov diocese, Bishop Feofan initiated the publication of the Tambov Diocesan Gazette. On February 22, 1861, in a letter to his nephew, Archpriest Ioann Pereverzev, the Right Reverend said: “Vedomosti has been authorized, and will begin in half the year. Meanwhile, for these “Vedomosti”, compile something about the antiquities and interesting things of Shatsk, Vysha, Chernava and the district. We will all publish useful and wonderful things. A description of the diocese, especially on Vedomosti, should be included. Announcements about this will be sent out soon. Take care to arrange among the unspiritual, so that they can be written out” 356. The program of the Tambov Diocesan Gazette, compiled by Bishop Feofan, was more in line with a spiritual and educational literary journal than an official journal 357. “Vedomosti” was published twice a month and consisted of two parts: official and Addendums. The Reverend himself became an active employee of the magazine, and attracted seminary mentors, priests, urban and rural, capable of literary work. It was on the pages of the Tambov Diocesan Gazette that the chronicle of the pastoral ministry of Bishop Feofan was published, his addresses to the flock, as well as exemplary sermons of other priests of the diocese, began to be published. A special work by St. was published on the pages of the Tambov Diocesan Gazette. Feofan "How to write a sermon?" 358, in which St. Theophan outlined his own experience of composing a sermon in the form of a lesson for the shepherds entrusted to his spiritual care. The sermon should be edifying. The main task of the sermon is “when explaining the truth, to warm the heart with the warmth flowing from this truth, and to dispose the will to the determination to submit to it.” Preaching that fails to motivate the fulfillment of truth is imperfect. “A real sermon is one that is light and enlightens, warm and warms, strong and attracts - obliges, forces one to do.” But only those who have it within themselves can convey warmth and light to others. So, on the pages of the official diocesan magazine of St. Theophan set out the fundamentals of preaching art on the basis of the patristic tradition in the spirit of utmost sincerity and criticism towards the personality of the preacher. On September 3, 1861, the Tambov Diocesan Gazette reported that on August 6, His Grace Bishop Feofan of Tambov and Shatsk, “with a large gathering of surrounding residents,” consecrated a wooden church in honor of the Intercession of the Mother of God in the village of Savvatme, Elatomsky district, built at the expense of the landowner Nikiforov 359. The village of Savvatma on the Surenka River today belongs to the Ermishinsky district of the Ryazan region. In 1676, there were 123 courtyards, including two boyars and three belonging to clergy; two churches - Rozhdestvenskaya and Nikolskaya. The future abbot of the Sarov Monastery, Dorofey (Zamyatin, 1731–1747), was born in Savvatma in 1678. In 1886, at the expense of the Elatom district leader of the nobility Mikhail Vasilyevich Neklyudov (1826–1893), on the site of the old church, a stone church was built on the shore of the pond - in the name of the Nativity of Christ 360. However, the Church of the Intercession, which Bishop Theophan consecrated in 1861 on the feast of the Transfiguration of the Lord, is not mentioned in widely available sources. Meanwhile, the words of Bishop Theophan addressed to those gathered lift the veil of history: it was not a new building that was consecrated, but a renovated one. “You have two celebrations: one common to all of us - the remembrance of the glorious Transfiguration of the Lord; another - your special - is the consecration of your church. And this is great as a matter of God’s special favor to us, and the latter is not insignificant, as a matter of special human piety and beneficence. In this way, let us celebrate two holidays – the renovation of the church and the Transfiguration of the Lord” 361. Thus, the sermon of St. Theophan serves as a source of additional facts about the history of the Tambov diocese. The Tambov province was densely populated by sectarians, among whom the Molokans especially stood out, giving rise to various opinions and trends within their sect. In 1872, the Don sense or Evangelical Christians gained independence, one of the centers of which was the village of Rybnoye, Morshansky district. Three times in its history the village changed its name: Ilyinskoye, Sysoevo; then Old Sysoevo was called Rybny. In the first mention of the village in documents of the 17th century. there is a wooden church and a cemetery attached to it, 242 courtyards, a male population of 644 people. Identifying hotbeds of the possible emergence and spread of sectarianism in the Tambov diocese, Saint Theophan also visited the village of Rybnoye, consecrating there a new stone church in the name of John the Theologian, built at the expense of the parish landowner, Staff Captain A.A. Kolobov - one of the members of the pious Tambov family, with whom the Eminence became close and corresponded. In the sermon delivered after the consecration 362, Bishop Theophan called the building of the church “the largest and most extensive” 363 of all the benefits and revealed to those gathered the many different purposes of the church for parishioners. This part of the sermon is distinguished by the depth of content and high artistic form, which helps to perceive important semantic accents. “The church is a refuge for strangers and even heaven itself. We are wanderers and strangers on earth. Our Fatherland is in heaven. Seeking this fatherland, we should not become related to anything earthly, but, like wanderers, calmly pass through all the pleasant places we meet along the way, having one thing in mind - to see our homeland as soon as possible.” 364 Noting how difficult it is to maintain such a mood in oneself, since “non-heavenly objects crowd into our soul, occupy our attention, captivate our hearts, and make us forget that we will not be on earth forever,” Bishop Theophan asks the assembled listeners: “Where to turn and where to find rest and reinforcement?” There is only one answer: “Go to the churches of God. For heavenly pilgrims, these spiritual havens are scattered throughout the earth” 365. In the church, a Christian “warms up in himself a weakened sympathy with his heavenly homeland, of which images everywhere here appear before his eyes. For the church is a shadow of heaven, if you look at its composition, at the actions performed in it, and at the images that fill it. We can say that he is the very heaven on earth, into which the Lord deigns to dwell, and with Him the Holy Angels, our constant guardians” 366. The few surviving documents about the fate of the village of Rybnoye and its inhabitants testify to the power of the sermon and prayer of the Right Reverend Theophan, that his blessing became a reliable guard and a weapon in spiritual warfare. The Molokan dominance did not prevent two Orthodox priests, who went through the repressions of the 20th century, from being born and raised in Rybny. These are priests Alexander Grigorievich Ternov (1874 - after 1931) and Konstantin Grigorievich Kazansky (1888 - after 1934). In the middle of the summer of 1863, the bishop began to prepare his flock for separation. On the day of the last service, Bishop Theophan pronounced a farewell word, truly apostolic in spirit and content, to the departed flock 367. “Behold, my last service with you has been completed, and I address my last word to you. I did not enjoy your love for long, but for that I also give thanks to the Lord and your kindness - for these short days of my peaceful life among you. The all-ruling right hand of God, having brought us together, united our souls in such a way that one might not even desire separation. But since it pleased the same Lord to lay it on the hearts of those in whose hands these lots of change are, then one must complacently submit to the decrees of God, for this means casting one’s fate into the hands of God - the safest repository and the most powerful bearer. Therefore, as I myself say, I ask you to say from your heart: God’s will be done.”368 Thus, the Tambov period of the archpastoral ministry of Bishop Theophan became an important stage in the history of the formation of his homiletical heritage. The words addressed to the Tambov flock occupy a central place in the system of sermons of St. Theophan, contain factual material for recreating the spiritual context of their writing, and make it possible to trace the evolution of the problematic and thematic content of his homiletics. The Right Reverend Preacher managed to organically unite and reflect in his archpastoral word all the diversity of diocesan life - enlightenment, the fight against sectarianism, the rise of public education, counseling, church building, charity. Belonging “with care and labor” and “even with all his life” to his flock, the saint demanded from them “obedience to the word,” with which he cared for his flock with such care and care. The theory of severe asceticism, learned by the saint from the works of the holy fathers of the Ancient East, translated into a personal feat of self-denial, was creatively reflected in the sermons of the Tambov period, enriched with new techniques and examples. The ideological and thematic content of sermons at this time noticeably expanded and enriched. The words addressed to the listeners are imbued with a good knowledge of the realities of the church and public life of the Tambov saint today, which gives the words even greater relevance. A new phenomenon has also been noticed in Russian homiletics - a series of sermons addressed to children. "Children's Homiletics" by St. Feofan is a vivid example of his ability to take into account the level of spiritual development of listeners - a skill that was manifested during the period of rector at the Olonets Theological Seminary, and will continue to develop. § 3. “Words to the Vladimir flock of His Grace Theophan” as a monument to spiritual literature On July 22, 1863, the highest approval of the report of the Holy Synod “on the appointment of Bishop Feofan of Tambov to the bishop’s vacancy that had opened in the Vladimir diocese” followed. In the synodal report, Bishop Theophan was presented as a man who “with his service gained experience” for managing the vast Vladimir diocese 370. The ancient Vladimir diocese, like Tambov, was one of the largest and most densely populated in Russia. The report of the Vladimir Consistory for 1864 provides data that there were 1,254,960 Orthodox Christians of both sexes in the diocese; there were 20 male monasteries, 8 female monasteries; monastics - 467 men and 659 women; Orthodox cathedrals, churches and chapels – 1220; throughout the diocese there are 270 parish schools, in which 2,970 boys and 322 girls studied. At the same time, the number of schismatics and sectarians of various kinds was 9057 people 371. The three years of Bishop Theophan's service at the Vladimir See were distinguished by an even greater variety of identified tasks than in Tambov, and their successful solution. As a zealous shepherd and teacher of the faith, the Right Reverend saw his main purpose in preaching the Word of God. He began to preach from the very beginning of his new ministry, despite the fact that he did not have time to get used to the new circumstances of his life. “I haven’t made friends with anyone here yet. In Tambov it was somehow easier. The people here seem to be nice... but I still can’t say anything for sure. They only marvel... Since my arrival, not a single service has ever been held without a sermon... and they listen...,” wrote St. Feofan to Vera Alekseevna Kolobova, a resident of Tambov and the addressee of his letters 372. The 373 addresses to the flock included in the first book edition of “Words to the Vladimir flock of the Right Reverend Theophan” testify to a zealous attitude towards the salvation of the children entrusted to him, whom the Right Reverend sought to edify in all external circumstances of life. Later, to the same addressee V. A. Kolobova, Bishop. Feofan wrote on February 19, 1864: “We’ve already listened to the sermons, and somehow I’m losing the desire. I’ll be silent again... or God help me... For woe... if I don’t preach the good news” 374 . It is obvious that the future saint was increasingly burdened by the heterogeneity of large matters and tasks that had to be solved on a practical level, often to the detriment of contemplation of the soul. The Vladimir pulpit was intended to become a kind of transition for the great preacher from the art of speech to the art of silence, from active active service to contemplative retreat. Gradually, the people of Vladimir became accustomed to the sermons of their archpastor, and he began to perceive them as his own flock. In a letter to Jeremiah Solovyov, St. Feofan wrote: “And in the diocese, if you have time to sit through a sermon, then it seems too much. “And the people of Vladimir got so used to it that - I didn’t speak for about two months, - I traveled around the diocese, and was lazy - and they’ve already started buzzing” 375 . During the service of Bishop Theophan at the Vladimir See, the majestic Assumption Cathedral of the city of Vladimir was significantly decorated; the ancient Church of the Nativity of the Blessed Virgin Mary was restored; A beautiful warm church was built in honor of the Nativity of Christ at the bishop's house, or the so-called Cross Church. Strictly speaking, this was a major reconstruction of the church, the time of its original construction is unknown; judging by the architecture, it was built no earlier than the 17th century. in place of an even more ancient, wooden one. In the summer of 1864, Bishop Theophan informed His Eminence Jeremiah (Soloviev): “This year is a busy year for me and there is nothing to see. Next year two churches will be completed - the Royal one - on the tomb of St. Alexander Nevsky, and our crusade, organized with meager collections. Vladimir is famous, but in winter there is nowhere to serve. – In the cold, splendid cathedral, services last 3–4 months. The rest of the time, the service is performed in the corridor between the bell tower and the cathedral. “I am very pleased with the diocese, both the clergy and the people... But I still know little about them” 376. The consecration of the church by Bishop Feofan took place in early February 1866. “Vladimir Diocesan Gazette” wrote on this solemn occasion: “Our Nativity Monastery, in the old days considered the first in the list of Great Russian monasteries, is now accepting its former splendor. As you know, through the generosity of the Sovereign Emperor, the Church of the Nativity of the Blessed Virgin Mary, where the relics of St. were found and rested, is being restored to its former form. Blessed Grand Duke Alexander Nevsky, and through the care of our archpastors, another monastery church, the Nativity of Christ, with a chapel in honor of the Iveron Icon of the Mother of God, built in 1791, was brought into truly splendid form.” 377. And again: “For a long time our city needed a spacious, warm church, and now, thank God, it has one. The Church of the Nativity of Christ is built simply, without any special decorations, but its beauty, height of plan and art do not leave much to be desired. What is especially valuable is that St. The altar is arranged in relation to those present in such a proportionate manner that from the very entrance to the church we can see it by everyone. In general, the church is structured so elegantly, openly and spaciously that by its appearance alone it invites one to be and sincerely pray in it. After the consecration, during cheese week and especially at vespers of the first week of Great Lent, each time we saw in it at least two thousand pilgrims who, not only out of curiosity, but precisely because of its splendor, were going to pray on holy and great days.”378 The construction, repair and decoration of churches throughout the Vladimir diocese has increased. The Vladimir Diocesan Gazette reported that in 1864, more than 66 thousand rubles were donated from various benefactors for the benefit of monasteries and churches. ser. 379 Caring for the improvement of churches is an important component of pastoral service; churches, as Bishop Theophan repeated, are “like a stone in the middle of the sea, on which the waves beat, but it stands; or what kind of solid building, around which in a windy storm the air is in confusion, but it stands motionless” 380. 138 sermons delivered by Bishop Feofan in the churches of the Vladimir diocese have been preserved in published form. In his Homily upon entering the flock, spoken on September 3, 1863, Bishop Theophan especially emphasized the antiquity of the Vladimir land, “the great labors it undertook in the service of the Lord, and even more so the great gifts of God poured out on it in the glorification of its saints, in incorruptible relics, miraculous icons and the repeated miraculous blessings of God” 381 . He compared the new diocese to a “paradise of grace” 382. Bishop Theophan called the preservation of peace and love in the diocese as “the most important and necessary” 383: “Let us tolerate each other, respect the dignity in everyone - both human and, moreover, Christian, and be forgiving of infirmities” 384. Only in this way, according to Bishop Theophan, is it possible to “make oneself a strong vessel into which the Lord will more reliably pour out his bounties” 385. The second rule is called: “stretch with zeal to the foremost according to our strength” 386, but at the same time remember the word of the Apostle: “Stand still, remain motionless” 387. Giving an example of a ladder as a means to achieve perfection, he recalled that one should, on the one hand, stand firmly in Christianity, “without attempting to change or abolish anything in it” 388, on the other hand, “follow the royal path indicated by the Holy Orthodox Church, which is the pillar and foundation of the truth” 389. One of the first sermons addressed to the Vladimir flock was delivered by Bishop Theophan on September 8, 1863 on the Nativity of our Most Holy Lady Theotokos and Ever-Virgin Mary and on the occasion of the birth of the Heir to the Throne. The theme of the sermon is the meaning of the combination of these events in one celebration: “If you want your state body, and in it the royal throne and succession to the throne, to be invincible, take care in every possible way that it itself stands firmly on the foundation of which it is said that the gates of hell will not prevail against it” 390. How relevant this reminder is, Bishop Theophan showed with examples of the everyday life of his flock, recalling that after “it was as if some dam had broken” 391: “Western teachings flowed to us like a wide river about hitherto unheard of, contrary to the spirit of Christ, orders in family, religious, political life, which publicly began to be heard in speeches and read in the press” 392. Calling not to accept foreign rules and to remain faithful to Russian traditions, Bishop Theophan recalled the story of the judges of Israel from the Old Testament, who were punished up to 12 times when they deviated from the rules of life commanded by God through Moses. “Whatever kind of retreat this may be, all of it, as a God-fighting cause, is unsafe” 393. The pastor’s call to come to his senses and not allow “our pride to expand more and more” 394 was so sincere, so filled with love, that already two years later Bishop Feofan admitted: “The people of Vladimir outdid the Tambov people in obedience to the pastoral word” 395 . In a letter to V.A. Kolobova on December 26, 1865, he reported: “Now I hear in the city that on New Year’s Eve they will no longer drink champagne at midnight, because last year His Eminence scolded them in his sermon for this” 396. But the spirit of indifference, which was noticed back in Tambov, remained one of the main obstacles to the perception of the sermon. It is not for nothing that the Vladimir Bishop did not cease to denounce him, once again addressing the parishioners with a fiery, caring word: “Why does it happen that, for example, they don’t listen to sermons? They think to themselves: the sermon is true about faith and virtue. But who doesn’t know this! And they leave. Why don’t people read spiritual books so much? It happens that they don’t read because they are cold, or even more because they consider the objects of faith to be known. » 397 Eyewitnesses recall that the services of Bishop Theophan were always performed “with extraordinary solemnity” and were accompanied by the angelic singing of the choir; then the bishop “said deeply edifying teachings”: “It is not surprising that all this attracted masses of worshipers to the bishop’s service, who were deeply impressed every time. At least, more than once in my soul I had to compare the impression I experienced with that experienced by the ambassadors of St. Vladimir in the Constantinople church. Nothing else, of course, can explain the fact that even during the reading of the great canon and akathist to the Mother of God on the 5th week of Great Lent, although extremely touching and instructive in themselves, but usually attended by a small number of worshipers, as I later had to observe, during the stay of the Right Reverend Theophan in Vladimir, it was difficult to get into that church - cathedral or bishop's, despite their vastness, where he himself always performed divine services on these days. At the same time, one cannot help but notice that his voice, although it was extremely pleasant, was at the same time quite quiet, nevertheless, every word could be heard even from afar: such silence always reigned in the church” 398. Sermon of St. Feofana during the Vladimir period, as well as in the Tambov period, was distinguished by a special ascetic character. So, on November 24, 1863, on the 27th week after Pentecost, 399 St. Theophanes wrote about three stages that are especially necessary for a novice: “to go through three degrees, namely: to begin with repentance, and then, through the struggle with passions, to enter the realm of purity.” All further preaching is based on exegesis from the Apostolic reading: be strong in the Lord and in the power of his strength. Put on the full armor of God, so that you can stand against the wiles of the devil (Eph. 6:10–11) <...>. The language describing the spiritual battle allows St. Theophan to present asceticism for pious laity and zealots of spiritual enlightenment in an extremely brief and understandable form. Abstinence and fasting are the main weapons for the fight against bodily passions; “work, vigil, bows, sedateness in movements and order in activities” help to bring the fight against bodily passions to perfection. And to combat spiritual passions, the key is “attention, or sobriety and spiritual alertness.” And finally, unceasing prayer allows you to correct that which is “above the soul” - the spirit, or “the power directed towards God and the things of heaven.” At the end of the sermon, St. Feofan gives a very expressive and understandable image of an extremely carefree and relaxed warrior at an extremely tense and important moment of battle: “[Careless Christians] are like a warrior who, without weapons, undressed and shoeless, walks among the enemies.” The ascetic nature of the sermon of St. Feofan was complemented by a deep theological vision, which the preacher conveyed to the listeners as original as ascetic values. For example, the sermon at the service of the Eve of the Nativity of Christ 400 on December 24, 1863 is devoted to theological understanding of the prophecies and prototypes of the Nativity. The author very skillfully retells the Old Testament prophecies, arranging them into a single semantic series, which allows us to deeply imagine the greatness of the Christmas holiday and the exceptional significance of the Incarnation. The saint concludes his sermon with a comparison of Old Testament prophecies and the Gospel, as between a mirror and the body of the image that it reflects in itself: “The mirror of the Gospel is Prophecy, but the Gospel for prophecies is the body of the image contemplated in them. – One inside the other – double identity! One might still suspect the image in the mirror - is it a ghost? - but when the body standing in front of him is touched, and then the mutual correspondence of both the image and the body gives rise to an unshakable conviction in the truth of the vision.” Unlike an ordinary mirror, a prophetic mirror allows you to imagine on a deeper level what it depicts. The moral conclusion of a festive theological sermon, based on exegesis, lies in the denunciation of unbelief, which, first of all, prevents the soul from seeing the divine light: “Unbelief is not due to a lack of power in the word, but from the rudeness and hardening of souls. – Both then and now there is one reason for unbelief - immersion in the flesh and the habit of carnal views of things. How clearly the light of Christ shines!” However, between the ascetic and theological sermons of St. Feofan there was no contradiction. “Let us love Christian dogmas and constrain our minds with them, commanding him not to think otherwise. “Let us love the Christian rules of life and constrain our will with them, forcing it to humbly and patiently bear this good yoke <...>” 401. Bishop Theophan emphasized the need for informal faith and informal life in the Church. For him, the sacrament of Baptism is not a formal entry into the Church, but, in accordance with the faith of ancient Christians, a complete renewal of being in readiness to zealously live according to the commandments of God, following the example of the saints. In the words of the apostle, “Repent; and, in another place: repent and believe in the Gospel, and be baptized every one of you in the name of Jesus Christ and receive the gift of the Holy Spirit (Acts 2:38). The sermon enlightened the conscience; an enlightened conscience has resurrected the feeling of dependence on God, or the fear of God - and now there is a cry from the heart: what to do? – Repent, believe, accept grace through baptism. The feeling of dependence on God is resurrected in repentance, conscience is enlightened by the word of God, freedom is strengthened by grace, communication with God is mediated through faith in the Lord Jesus Christ, the only Intercessor of God and man. » 402. Vladimir's sermons take on a living, empirical character rather than a school one. Thus, in the tradition of patristic theology, he describes repentance as the resurrection of the soul, which was especially important for his contemporaries, who were not always able to distinguish between church formalism and genuine piety. Accusatory pathos sounded more and more in sermons in which a deep and brave attempt was made to resist the spirit of this world in every possible way. In his New Year’s sermon at the beginning of 1864, which by its very genre was called upon to speak of spiritual renewal and perfection, Bishop Theophan noted: “It comes to mind, just in case, to give you a little warning. It is not surprising that you will meet people who judge newness differently, and what is actually renewal is considered dilapidation, and what is dilapidation is renewal; What the Apostle commands us to put on as something new, they advise us to put off as something old. » 403. Long before the revolution, the bishop felt the revolutionary pathos of destruction, for which one of the main objects turned out to be the Orthodox Church and its foundations. March 8, 1864 at a sermon on the day of the triumph of Orthodoxy 404 ep. Feofan emphasized the special importance of unanimity and the special responsibility for “difference of opinion with Christian teaching,” which lies with the educated class. Moreover, the educated class is not the inventor of dissent, but merely a transmission link between the West, which is obviously implied, and other people who turn out to be susceptible to the spread of lies. According to a letter “to the editor” of “Soulful Reading” in 1895 from attorney-at-law Mitrofan Rafailovich Karyakin, additional circumstances surrounding the delivery of this sermon were revealed. At the beginning of the sermon in the cathedral of the city of Vladimir, some of the people in the church staged a “deliberate demonstration” against the preacher. The reason for the displeasure is that Bishop Theophan spoke out against “ballroom entertainment in the premises of the Noble Assembly, which lasted long after midnight on Holy Monday” 405. It is possible that the Vladimir bishop called his parishioners to true evangelical severity, which could cause a feeling of protest, especially among the high-ranking class. Thus, the zealous preacher could be displeasing to some representatives of both the middle and upper strata of Russian society, who were increasingly retreating from the true principles of churchliness and Orthodoxy. Until the Ascension of 1864, Bishop Theophan addressed the Vladimir flock with sermons weekly, or even more often. However, in the summer a break was taken due to trips taken throughout the diocese. In the period from mid-June to mid-July 1864, Bishop Theophan, while surveying the Vladimir diocese, also delivered sermons in various local churches. Eight of them were published in 1869 in the book collection “Words to the Vladimir flock of the Right Reverend Theophan.” On June 16, at the Sudogodsky Cathedral, on Tuesday of the week of All Saints, the bishop spoke a word about the schismatics; On June 18, he delivered a sermon to those gathered in the cathedral in the city of Murom; June 19 – in the Murom Spassky Monastery; On June 26, on the day of the celebration of the Tikhvin Icon of the Mother of God, he spoke a word at the Holy Lake Convent of Gorokhovsky district; On June 27, he preached in the church of the village of Nizhny Landeh, Gorokhovsky district; On June 30, Bishop Feofan spoke to those gathered in the cathedral of the city of Shuya; July 3 – in the village of Ivanovo, Shuisky district, for the consecration of the Church of the Exaltation of the Cross; July 10 - in the Suzdal Women's Robe Monastery, on the feast of the Deposition of the Honorable Robe of Our Lord Jesus Christ in Moscow and the memory of St. Anthony of Pechersk, Kiev, chief of all Russian monks. The absence of Bishop Theophan in Vladimir was immediately noted by the flock, about which, as we mentioned above, the Right Reverend wrote on August 10 to Bishop Jeremiah (Soloviev) 406. However, at the end of summer - beginning of autumn, another trip around the diocese was undertaken. On August 24, Bishop Feofan preached in the church at the Gusevsky plant in Melenkovsky district; August 25 – in the Cathedral of the Intercession of the Blessed Virgin Mary in Melenki; On August 26, he delivered a speech on the day of the crowning of the most pious sovereign, Emperor Alexander Nikolaevich, at the opening and consecration of water pipelines in the city of Murom; On August 27, I visited the third-class Annunciation Monastery in Murom, founded in the 1550s. by decree of Ivan the Terrible at the burial site of the baptist Murom, Prince. Constantine and his children Michael and Theodore, where he spoke the word; On August 29, on the Beheading of the Head of the Prophet, Forerunner and Baptist of the Lord, John addressed a sermon to the brethren of the Vyaznikovsky Annunciation Monastery; On August 30, in the Kazan Cathedral in the city of Vyazniki, the Word of the Right Reverend was sounded on the day of the transfer of the relics of St. the blessed Grand Duke Alexander Nevsky and the namesake of the most pious sovereign Emperor Alexander Nikolaevich; August 31 – sermon in the church in the village. Mstera, Vyaznikovsky district; On September 1, a sermon was preached in the Cathedral of the Nativity of Christ during a visit to the city of Kovrov. Preaching, Bishop Theophan enlightened the flock, arming it with theological knowledge and information from the history of the Russian Orthodox Church; explained that “the ancient patristic tradition is contained by the Orthodox Church” 407, that even before Patriarch Nikon, inexperienced copyists began to spoil books: “These damages included in the books were all new without exception. When they were later abolished and the books were put back in the same form as they had been since ancient times, did that mean that something new had been introduced into the books?! They did not introduce something new, but returned them to the old” 408. Addressing listeners to the Patriarchal Library in Moscow, to old books, Bishop Theophan convincingly argued that “we have the old books, not the schismatics, and the ancient fatherly traditions are also with us, and not with them” 409. Disagreements among schismatics contradict the idea of ​​the unity of the flock of Christ: “In another village, three or four parties, or even in one house, also happen, and they do not communicate with each other” 410. Having thus proven that the schismatics “have no truth, no following of Christ, no church” 411, Bishop Theophan built another logical connection: “Salvation without grace is impossible; grace is not given without the Sacraments; The sacraments are not performed without the priesthood. No priesthood, no Sacraments; no Sacraments, no grace; there is no grace, there is no salvation" 412. Having repeated at the end of the sermon that among the schismatics “there is no truth, but only lies and deception” 413, Bishop Theophan addressed those gathered not to give in to the schismatics, “but on the contrary, try to win them over to your side, sincerely convincing them that they have fallen into lies and delusion and are on the path of destruction, holding on to new things, which, due to deception, they consider to be antiquity” 414. In the Murom Cathedral, the bishop in his sermon spoke about the deep mercy of God, which is evidence of God’s special election. The Reverend saw an abundance of this mercy in Murom, in comparison with other cities, manifested in the gift of “strong defenders, intercessors and helpers, whose incorruptible relics rest among you” 415. At the same time, he emphasized that one should remember: being chosen presupposes the arousal of jealousy and withdrawal from insignificant matters. "When St. The prophet Moses had the need to calm down Israel, or to irritate his zeal for good deeds, he pointed them to the Tabernacle, saying: look what a shrine you carry in yourself. The same word comes to you" 416. The examples of St. should be irritating to imitate. the blessed prince Peter and his wife Fevronia (“This means that there is an image of married life that leads to incorruption and eternal glorification connected with it” 417), the holy noble prince Constantine and his children Michael and Fyodor (“This is a lesson for you, parents and children. This means that there is an image of the pronoun that not only does not interfere with the work of salvation, but leads to perfection” 418). Bishop Theophan called the continuity of generations an important condition for preserving good traditions: having adopted praiseworthy rules from our fathers and grandfathers, we must pass them on in the same completeness to our children, so that later they “will have something to pass on to their children and children’s children” 419 . Turning to a clear example from modern economic life, when “the spirit of community is spreading in enterprises” 420, the bishop called on those listening to form “one indivisible community in the preservation of Christianity - and no one should consider this not their business” 421. Bishop Feofan, visiting the Spassky Monastery of the city of Murom, compared it with “hail on top of the mountain” 422. Being close to worldly life, directly in the city, the monastery is open to various temptations. But “the proximity of temptation,” Bishop Theophan addressed the monastic brethren, “calls and obliges us to courage in the struggle, and cannot in any way serve as an excuse for someone who, through self-indulgence, succumbs to the temptations” 423. And here, in the Spassky Monastery, arousing the jealousy of the brethren, as in other churches and monasteries of the diocese, the bishop addressed those listening: “A monastery near the world is the light of the world. You are a city built on top of a mountain that cannot be hidden. You are a lamp that should be on the candlestick, so that it may shine on all who exist in the church of the world” 424. A trip around the diocese gave Bishop Theophan an idea of ​​the extent of the spread of the schism. Therefore, when the rector of the Vladimir Theological Seminary, Archimandrite Alexy (Novoselov) (May 10, 1860 - January 17, 1867) approached the seminary board with a proposal to conduct lessons on schism not only in the missionary department, but also more broadly - for all students of the higher department, it was supported by the bishop and approved 425. St. Theophan invariably defended the importance and role of Orthodox preaching in the life of the Church and state. When on April 6, 1864, the Holy Synod sent out a secret circular decree to the diocesan bishops on the schismatic issue, the number of recipients, in addition to the bishops of Orenburg, Podolsk, Polotsk, Pskov, Penza and Tobolsk, included Theophan, Bishop of Vladimir. Three months later, on June 28, 1864, his opinion - as certainly deserving of the closest attention - was conveyed to Philaret, Metropolitan of Moscow, in a confidential letter by the comrade chief prosecutor of the Synod, Prince. S. N. Urusov. The extract from the reports he prepared stated: “The opinion of the Bishop of Vladimir. The beginnings and conditions of unity of faith cannot be expanded further; one can only improve measures for the successful operation of the principles of unity of faith. In this case, it is considered useful: a) to completely abolish the Austrian false priesthood of all degrees - which is easily possible for the ministry; b) give scope to Orthodox preaching among schismatics, for there is schismatic propaganda, but Orthodox preaching is subject to all obstacles, and c) put schismatics in a somewhat embarrassing position against fellow believers and especially Orthodox Christians, so that, moving from the schism, they feel that they are moving on to something better, for they judge everything externally. Regarding the marriage of schismatics in the Orthodox Church, there should not be any question. The holy sacraments are taught only to the children of the Church” 426. The word of Bishop Theophan addressed to the Vladimir flock had the power of unconditional influence. Considering preaching to be a great means of inducing people to truly Christian life, Bishop Theophan formulated an important principle of homiletics for himself: “The preaching of St. the apostles, and in their footsteps all the preachers of the Gospel, consisted of a simple, without speculation, presentation of the truth” 427 . Saint Theophan's special concern was aimed at improving education in theological educational institutions and parochial schools. Under him, the construction of a dormitory for students of the Vladimir Seminary was completed. In February 1865, in Vladimir, with the blessing of Bishop Feofan and with his active participation, a school for girls of clergy was opened. The saint wrote about this in one of his letters: “Everything is good with us. The girls' school was opened, the church was consecrated, and my beauties are in bliss. And the boss, what a miracle!.. How she manages everything deftly, smartly, maternally, economically. I couldn't be happier. Beauties from 20. How wild they were at first and how they are used to it now. We’ll be glad when you come to them” 428. The girls' school is associated with such a rare phenomenon in homiletics as sermons addressed to ten-year-old children. The first sermon was delivered at the consecration of the church and at the opening of the school. It is distinguished by its simplicity of form, clarity of conclusions and accessibility for children to understand speech patterns. From the first words, the bishop outlined the two main tasks of the pupils and pointed to two worlds arranged under one roof of the school building: “Below you will study, and here they will bring you to pray to God” 429. Each phrase of the sermon succinctly and directly leads the attention of the young listener, as if by steps, to an understanding of the truth: the holiness of this place requires you to strive for God. The next step is an explanation of the sacrament of consecration of the church that has just taken place: “From now on, this is the house of God and the Lord began to dwell here with His special favor” 430. And again, the Right Reverend Shepherd reminds the children about behavior in God’s church - edifying with love, but firmly. And further in the sermon, retelling the Gospel story about the Savior’s meeting with the children, he builds a bridge between then and now: “But as then, so now He is still the same. And He loves children just as much now as He did then. And he loves you" 431. Bishop Theophan dedicated the second part of his speech to the Most Holy Theotokos and the feast of Her Entry into the Church: “Your patronal feast will be the Entry into the Church of the Most Holy Theotokos. We dedicate this church to the Mother of God and we entrust you, along with the church, to Her protection and intercession” 432. Here the emphasis is also preserved on the fact that the great event to which the church is dedicated does not lose its significance for the children standing in front of the preacher; that the Mother of God will come to this church and help those praying; that therefore, praying children should strive here to receive the help of the Mother of God: “Hurry here willingly, stand here reverently and pray with the hope that you will be heard” 433. The third part of the sermon contains instructions about repentant prayer to the Lord and the Mother of God: “With such prayer you will please the Lord and the Mother of God, and They will soon hear your prayer and fulfill your prayer” 434. Bishop Theophan concluded his sermon to the children with a call to carry out the instructions they heard, with an exhortation to remember that the Lord and the Mother of God are nearby, they see and hear everything. A week after the opening of the school and the consecration of the church, Bishop Theophan served the Liturgy there and himself administered the Holy Mysteries to the students. After communion, he addressed them with a sermon. The word of the Right Reverend Theophan, Bishop of Vladimir and Suzdal, delivered on February 21, 1865 in the church of the school for maidens of the clergy, upon communion of the Holy Mysteries, is another example of a children’s sermon in the saint’s homiletical heritage. As in the first sermon, the Reverend puts deep thoughts about the sacrament of holy communion into brief and clearly structured syntactical structures that are easily perceived by a child. In the “Word on the Communion of the Holy Mysteries” 435, the divine height of what was accomplished and the unity of the participants with God are conveyed in precise images accessible to children’s understanding. Communion of the Body and Blood of the God-Man to St. Theophanes compares it with the hearing by many of one word, which each of the listeners perceives in absolute completeness 436. At the end of the sermon there is a strict command to remember this day. Less than six months had passed since the opening of the school, and little could be expected from the young pupils, taken straight from the villages with almost no training and barely able to read; Meanwhile, on July 12, 1865, Bishop Feofan conducted the first exam in the presence of all members of the school council and mentors. A note about this event was submitted to the editors of the Vladimir Diocesan Gazette by M. I. Kheraskov. “We must say that our spiritual pupils have far exceeded the expectations and hopes that we had for them. One can even regret why the exam that recently took place at the school was not public, and why, together with all of us, people of secular rank could not rejoice at the rapid successes of the young religious institution” 437. The Right Reverend Theophan put a lot of effort into the school, took care of it as his brainchild, visited it often, caressed the pupils as if they were his own daughters, and then, after leaving Vladimir for Vyshensky rest, corresponded with them and followed their fate. The first graduation took place in 1870. The fates of the 24 pupils turned out differently. But the commandment taught to them in the early years of St. remained common to everyone. Theophan, the Recluse of Vyshensky: “Get used to always living in the fear of God and reverence. Most of all, get used to prayer. If you learn to pray well, then prayer will attract all good things to you, not only while you are here, but throughout your entire life.”438 Bishop Theophan was attentive to “so that the sincere sermon does not cease, that the divine service is performed according to order and for edification, that the icon painting is sound and holy, that the singing is sober, simple and reverent” 439. The priest of the Vladimir diocese, Alexy Orlov, a senior seminarian in those years, left his memories of the service of Bishop Theophan: “During the celebration of the liturgy and sermon, the holiness, angelicity and anointing of the word shone clearly and brightly in him” 440. The memoirist cited an incident that took place in the city cathedral of Vladimir on the week of Orthodoxy. An unimaginable noise and scream arose from the multitude of people; the police could do nothing. But as soon as His Eminence Theophan conveyed through the archdeacon that everyone should calm down and stand reverently, order and silence were immediately restored. While caring for the Vladimir diocese, Bishop Theophan repeated much of the already existing experience of his service at the Tambov see. In particular, the Vladimir Diocesan Gazette was founded by the Bishop. From the beginning of their publication in January 1865 until Bishop Feofan left the state (July 17, 1866), 39 issues were published. The unofficial part of the publication contained many materials testifying to the zealous care of Bishop Theophan for the flock entrusted to him. Sermons not only of the Bishop himself were published, but also “the best of the teachings and conversations of the Vladimir clergy, especially adapted to the understanding of the common people, and experiments in simple instructions for various occasions in life, as well as an indication of the subjects about which on holidays, Sundays and fasts it is necessary to offer teachings to the people, depending on their local moral ailments; experiences and advice to clergy regarding the most successful way of acting among parishioners and regarding teaching the truths of faith and morals” 441. As an outstanding preacher, having fully mastered the art of homiletics, Bishop Theophan inspired young priests to preach more often. He recalled his first steps in this field in a letter to V.A. Kolobova in Tambov: “We have all the trouble with writing fees. Remember, at first I said little... precisely because I thought: writing a sermon is the same as composing a book. That's what we all think. His Eminence Seraphim then said to me: why think for so long?.. he sat down and wrote it in one sitting. I didn’t believe it was possible to do this. Then somehow I became annoyed that I wasn’t preaching sermons... I came from the all-night vigil and, well, I wrote what I would write... It seems that it was a sermon about the love of God. During mass he began to speak timidly... Nothing... got away with it. Then the next time, the same thing the third time, and so it went. And all the sermons that are “words to the Tambov flock,” with the exception of 3–4, are of this origin. In the evening after the all-night vigil they wrote..." 442 However, in the works of St. Feofan at a certain moment there was a turning point - gradually during his stay at the Tambov See, and even more during his stay at the Vladimir See, St. Theophanes began to preach more and more impromptu, thinking through only the most general idea. One of his correspondents, V. A. Jordan 443 St. Feofan wrote: “The peculiarity of my sermons is that they are not composed. Usually, it happened in the evening, after the all-night vigil, I would drink a glass of tea, read tomorrow’s Gospel, then the Apostle, and whatever thought came in and occupied my attention and heart, I took it into the topic, and the sermon there was already built within itself. An hour and a half, maybe two, and the sermon is ready, you can read it in the morning and tweak it a little. Sometimes the theme is given by external circumstances, as happened when visiting monasteries, but the production is still the same. These are written impromptu” 444. How great was the pastoral care of Bishop Theophan for the Vladimir diocese entrusted to him, is evidenced by his letter to the rector of the Moscow Theological Academy A.V. Gorsky, written a month before leaving for Vysha, June 23, 1866. The letter concerns an “idle teaching position” in the Vladimir Seminary, for which a request had previously been sent to the Moscow Academy, but a candidate was found, "very trustworthy." Bishop Theophan wrote: “Why am I turning to you with the most humble request not to appoint any of the academicians to this position, if no one has been appointed yet, and for the seminary board to respond to his proposal with the order to find a teacher from among their students who have completed the course. I am bothering you with this request myself, because sending again an idea about this through the seminary board will take a long time. The days of my stay in Vladimir are not many anymore. But it would be desirable for this matter to be decided in front of me. Comfort me by satisfying this request and, in any case, do not put me at the trouble of honoring me with notification of your decision on this matter” 445. It is noteworthy that, on the initiative of the ruling bishop, the Vladimir Diocesan Gazette published the “Rank list of students of all departments of the Vladimir Theological Seminary, compiled after the July tests of the 1864/1865 academic year” 446. Since the publication of these data caused conflicting responses, it was explained that this “is one of the best pedagogical measures and, moreover, now, most importantly, it is given through this convenient and sure means to fathers to monitor the progress of their children. It is known that the widest scope for a student's ambition opens up in his homeland; here, during the holidays, almost every pupil becomes the subject of general attention not only of his relatives, but also of the whole village - everyone is interested in his successes, and the peasants often, as soon as Popovich has time to enter school, begin to make their fortunes about his future. In addition, it would be very pleasant if the printing of rank lists prompted some fathers and educators to more closely and seriously monitor the progress and behavior of the seminary students. After all, it is strange to assume that the entire duty of a father in raising his son is to somehow prepare him for school, and then take him there, provide him with food, and so on. After all, one cannot demand from the authorities that they can fully replace fathers. No, the father’s attention and care must constantly accompany the seminarian. Let the fathers, without hesitation, inquire about their children from the mentors and from the authorities - this is their duty and responsibility, let the diocese be sure that by announcing the lists, the seminary authorities are calling it to mutual assistance in the education of seminarians” 447. Thus, Bishop Feofan approached the matter of Orthodox education in the diocese, the issues of education, enlightenment and spiritual growth of his flock in a truly multifaceted manner, from all sides. In a letter dated June 4, 1865, Bishop Ignatius (Brianchaninov), reacting to the already expressed wishes of Bishop Feofan to retire to the wilderness, rightly noted: “Your flock uses your abundant edifying words and example. If God’s Providence placed you on the candlestick, why leave it without God’s calling? Maybe in due time this calling will be revealed! Perhaps all circumstances will unanimously express it! Then leave your pulpit peacefully; then you will go peacefully to your cell - the threshold of eternity. While staying in your cell, you will not be disturbed by the thought of cell temptations that these temptations followed the warning of the will and instructions of God” 448. On March 12, 1866, on the day of his Angel, in memory of the Monk Theophan of Sigrian, Bishop Theophan submitted a petition to the Holy Synod for retirement with the right to remain in the Vyshenskaya hermitage of the Tambov diocese. On July 28 of the same year, the Vladimir flock said farewell to its archpastor. On this day, Bishop Theophan celebrated the last liturgy in the Church of the Nativity of the Bishop's House. Then he got into the traveling carriage and went to the Vyshenskaya monastery - to the seclusion. Researchers usually pay attention to the radical change in the life of St. Theophan, but a self-evident fact should be noted. Farewell to Saint Theophan as the ruling archpastor was at the same time a farewell to his art of preaching, which from then on passed into a new quality - preaching through a written translated patristic text or his own epistolary edification. In the “Vladimir Provincial Gazette” it was noted: “During his short-term administration of the Vladimir flock (only 3 years), His Grace Bishop Theophan left behind many monuments - tireless Divine services in the church and preaching the word of God, the creation of a magnificent church, charity for orphans, the establishment of a school for girls of the clergy with a church under him in Vladimir, the establishment of the Orthodox brotherhood in the settlement of Mstera, where schism prevails, and with it a women's school and much more ... "449. A few days before this key day, July 24, St. Theophan, in his farewell sermon 450, warned his listeners against “false teachings... that undermine the foundations of faith”: “Beware, for the Lord’s sake, from these teachings. There is a stone with which gold is tested. Let the testing stone of teachings be holy for you. a doctrine preached in the Church from ancient times.” Christian preaching becomes for the Right Reverend the main instrument for proclaiming the truth of the Church. In fact, St. Feofan showed with these, almost the last, words of his sermon the enormous role he devoted to church preaching. Saint Theophan's retreat into seclusion made it possible to transfer his preaching gift to the highest level of spiritually experiential comprehension of Divine truths. The transition of the future recluse from an active life to a contemplative one was not accidental and spontaneous. Thus, during the years of St. Theophan at the Vladimir See, the ascetic component in the content of his sermons noticeably increases. The language of the sermon becomes more concise and understandable, while maintaining the vivid imagery inherent in the parable manner of the gospel gospel. During this period, the preacher reaches the pinnacle of homiletical mastery combined with simplicity and depth in revealing divine truths. Distinctive features of Vladimir's sermons are courage in exposing social vices and freedom of thought, remaining faithful to tradition with its living creative development. The Right Reverend pays special attention to the eradication of church schism, continuing the fight against it that began at the Tambov department with preaching and administrative measures to include lessons on schism in the curriculum of seminary classes. The influence of the saint’s word on the flock, according to the testimony of his Eminence, is noticeably increasing. This suggests that the preaching talent of the saint reached the peak of its development during this period. “Children’s homiletics” continues to develop. The pastor-preacher and teacher solves a single task for the sake of which he carries out his ministry - the salvation of the spiritual children entrusted to him. At the Vladimir See, the saint achieves inner freedom in the art of homiletics, as evidenced by his transition from pre-written and carefully prepared sermons to impromptu, or improvisation, as the highest form of development of preaching. § 4. Homiletics and mission: a unified approach in the archpastoral ministry of St. Feofana St. Theophan, during his service at the Tambov and Vladimir departments, received a unique opportunity not only to engage in his own preaching, but also to create a preaching and missionary “school”. He was prepared to create such a “school” both through years of study and administrative and pedagogical service in religious educational institutions, and through obedience in the Christian East. As a student, he absorbed the best homiletical examples and studied the art of preaching theoretically and practically. As a teacher and director of theological schools, he had the opportunity to especially support and develop the subject of homiletics, in every possible way encouraging the best students to preach the Word of God. Service in the Christian East opened up before St. Feofan brought new facets: he saw professional preachers - hiero-kyrics - and realized the unique possibilities of living professional preaching, both liturgical and extra-liturgical. At the same time, the Greek preachers, being in very cramped circumstances under the yoke of the Ottoman port, did not have the opportunities that the Russian Empire opened up for the Orthodox Church and its internal mission. Thus, being the rector of the Olonets Theological Seminary, the future saint did not abandon his concern for the development of preaching art in the seminary itself and in the entire Olonets region, as is clear from his letter to the Archbishop of Olonets and Petrozavodsk Arkady (Fedorov), where he complained about the lack of good preachers and preaching works 451. It should be noted the deep preaching optimism of St. Feofan, who believed that in one year it was possible to radically change for the better the preaching of the word of God in a large northern diocese. Despite the poor supply of suitable books in the parish churches, the saint hoped not so much for acquiring suitable books from outside, but for creating preaching anthologies of local “production”. The bishop's ministry opened before St. Feofan has completely new possibilities. As the ruling bishop with extensive administrative and pedagogical experience in the field of spiritual education, he continued to patronize it, however, spiritual education itself began to be understood by him as broadly as possible. Every monastery and church (not only cathedral, but even rural) is a potential platform for the implementation of a spiritual educational model. A priest is a potential spiritual writer and educator, called to spiritually and creatively nourish his parishioners and to perpetuate his preaching works in the form of printed publications, both in separate collections and on the pages of diocesan bulletins. But one living new word is not enough. Parishioners should read patristic instructions and books that allow them to gain knowledge in the main areas of spiritual education in a brief, but extremely clear and concise form. For such spiritual self-education, libraries were needed, the creation of which was supported by St. Feofan pays special attention. This was the ideal picture that the future Vyshensky saint had in theory, which was then corrected after studying reality, which was not so easy to obey and smooth. For many priests, especially rural ones, burdened with agricultural work, combining theory and practice turned out to be unbearable. By the end of the Vladimir period, St. Theophan stopped demanding from all priests the ability to preach, but at the same time he did not deviate from the high principles of the need for Orthodox education. The Christian East had ancient catechetical traditions. Christian preaching was not limited only to the exegesis of the Word of God during worship, but also included systematic theological studies, which, as a rule, were held on Sundays and were aimed at spiritual edification and strengthening in the Orthodox faith. The traditions of catechetical teachings go back to deep Christian antiquity, when catechetical teachings were an indispensable condition for entry into the Church and participation in the Eucharistic life of the Church. I. Fundulis, the author of a modern course on homiletics, connected the development of the genre of catechetical conversations with the appearance of special teachings called words (λόγοι), which could have not only an exegetical, but also a doctrinal character. “The word has a unity of theme, starting from a separate concept or biblical saying, consistently developing it. However, there are also words that are independent of Scripture, although they are not devoid of rich biblical content. They turn to already established holidays, martyrdoms, moral and social themes, to random topics such as renovation of the church, consecration, enthronement of a bishop, burial of an honored person, etc., but first of all they turn to dogmatic questions that constituted the main interest of the era. In parallel, the catechet fathers trained catechumens and newly initiated people through systematic sermons and lessons, during which they analyzed dogmas, morals and Christian worship” 452. In the ancient Church, systematic public preaching provided a complete presentation of the truths of faith and Christian morality. This is confirmed, in particular, by the pre-baptismal announcements of St. Cyril of Jerusalem, St. Ambrose of Milan and St. John Chrysostom. After the spread of the practice of baptism in infancy, the public purpose of the sermon changes. Systematic announcement is carried out after Baptism in childhood and/or during the years of education. Reflecting the missionary practice of the Greek Orthodox Church, I. Fundulis wrote: “The people learn what they believe in from the sermon, which offers them at evening meetings a complete systematic catechumen teaching according to ancient models, and from time to time a complete and collected word of truth. This is the only way to succeed in faith and life in Christ and not fall victim to the deception of various heresies and religious propaganda tricks” 453. In Russia, the Church also saw its special calling in the spiritual enlightenment of the people. In 1743, a decree was issued obliging parents, under threat of a fine for failure to comply, to teach their children the Catechism, and also requiring them to pass a test according to it when assigned to service 454 . However, the parents themselves, who did not study the Law of God, were usually not able to give their children a religious education. Under Chief Prosecutor Protasov, in 1840, catechetical conversations with seminarians were introduced in seminaries, so that they themselves could subsequently conduct such conversations with parishioners 455. But only from 1866–1867 did regular conversations begin to be held at the seminaries for the practice of students 456 . Catechism of St. Philaret and a number of other catechetical books and brochures were needed not only for teaching in seminaries, but also for the spiritual education of the people, which was impossible without oral edifying preaching, including extra-liturgical preaching. However, until the middle of the 19th century. the work of preaching and internal mission was not progressing to its full potential. Spiritual education coincided with attempts to radically change public education - including in the wake of the rapid socio-political changes that followed the reform of 1861: “educational activities covered not only children, but also adults. In general, the beginning of the 60s is characterized by some authors as a general passion for the cause of public education” 457. From the beginning of the 1860s, Sunday schools began to open in almost all cities of the Russian Empire for both children and adults. In 1861, the Ministry of the Interior issued general rules governing their activities. However, at the end of 1862, the Council of Ministers decided to temporarily close Sunday schools until new rules for them were developed, and from 1864 it was allowed to create Sunday schools only under the control of the clergy 458. In the early 1860s, Sunday catechetical conversations began to be quickly organized in many parishes. Over time, these conversations became more and more organized, notes for them could be sent to print. In 1865, in the Samara diocese, under the patronage of the Samara Bishop Gerasim, the clergy opened Sunday schools with missionary goals against the schism. After this, Sunday schools were opened in other dioceses. Another form of spiritual education was folk readings, the appearance of which dates back to the early 1860s. 459 Late 1850 – early 1860s. - this is the time of the archpastoral service of St. Feofan. It was he, like no other Russian archpastor, who was imbued with the goals and ideas of spiritual enlightenment of the people, both through liturgical sermons and through extra-liturgical conversations. Let us take a closer look at the activities of St. Feofan on the organization of catechetical conversations, first in the Tambov and then in the Vladimir department. With the blessing of St. Feofan, the clergy of the Tambov diocese began to preach weekly on Saturdays and Sundays. Sermons were delivered not only at the liturgy, but also during the all-night vigil, as evidenced by the expressive recollection of an unknown contemporary of the saint: “At the sound of the evening bell, the dense crowd of walking people suddenly begins to thin out, the church bell reminds of the church preacher, and so many leave the public spectacle and rush to the cathedral, following the archpastor, who is himself present every time when the teachings are delivered.” 460. At the same time, the best examples of sermons were published on the pages of the Tambov Diocesan Gazette. In his “Note on Theological Schools,” dating back to the Tambov period of the saint’s ministry, Bishop Theophan proposed treating the subject of homiletics as one of the most important in the seminary course. “When, therefore, lessons on composing sermons are taught in the lower department, then experiments in composing them can also begin here; then continue them in the middle and higher departments. In this way, you can bring others to very skillful preaching” 461. After a long stay in the Christian East, St. Theophan had the opportunity to study the positive and negative 462 aspects of the practice of preaching among the Orthodox Greeks. With exceptional zeal, he began to introduce the best features of this sermon into the pastoral practice of the Tambov diocese entrusted to him. The example of the Eastern “hierokyrixes” (ἱεροκήρυξ, lit. - sacred herald) is especially important in the sense that preaching is for them a constant professional activity, the result of which is a whole preaching school in the form of a number of published volumes of sermons. “...It would be very useful to have this kind of rank among us, among those completing courses in seminaries and academies; those who are distinguished by their ability to preach, assigning them exclusively to this ministry of the word under bishops, under the most noble churches, in provincial and district cities - with a determination of sufficient content. In this way, in a short time we will receive a volume of sermons - in all kinds and on all subjects of Christian teaching; Preaching is developing quickly and is generalized among priests. Now, if anyone thinks of writing something, they write something more scientific... not useful for everyone” 463. These plans were very close to implementation. At the Tambov See, Saint Theophan saw before him both a vast expanse of spiritual work and a unique opportunity to combine the theory and practice of the art of preaching. The “Order on Catechetical Teachings”, sent to the Tambov Spiritual Consistory, has been preserved. It represents the most important document regulating the procedure for the implementation of extra-liturgical teachings, which differ from church sermons in a more significant and fundamental dogmatic character, especially important for the spiritual enlightenment and strengthening of the faith of the common people. In this decree of St. Theophan writes that catechetical teaching should be heard in every church once a week. Over the course of a year, the parishioners of this church should be taught a whole course, including not only dogmatics or moral teaching, but also biblical history and the history of the Russian Church. St. Theophan provided for the smallest details of such a catechetical sermon and, using the example of teaching dogma, recommended that catechists teach their subject in more and more detail every year: “Whoever has chosen a part - dogmatic, for example - having explained it to the listeners in full, which can be done in more than one year, begins again from the beginning, and so on. To make it less boring, you can conduct series of teachings in increasing order of completeness. Namely, the first course - in the form of general reviews, such as the beginnings; in the second - in more detail, like a lengthy catechism; in the third – in even more detail, like a system” 464. Books by St. Theophan could be considered (through the prism of such a broad approach to preaching) as the implementation of the “Order on Catechetical Teachings” by his own example, but identifying the features of preaching in other works of St. Feofana, in addition to the preaching and epistolary genres, is beyond the scope of this study. And, finally, the education of the clergy and people is impossible without providing them with real reading. This problem could be solved from the point of view of the Tambov archpastor by creating dean libraries. “They should include the works of the holy fathers, a collection of words and teachings of domestic preachers, treatises and books on dogmatic, moral, pastoral theology, liturgics, canon, Holy Scripture, church and civil history, apologia, etc.” 465. It is easy to see that, in their composition, the deanery libraries were thought of as libraries corresponding to the course of catechetical weekly conversations, or, perhaps, assumed an even broader focus. In fact, the clergy and parishioners of each church, along with catechetical conversations, should have been provided with serious spiritual reading - as well as students of religious educational institutions. It is obvious that St. Feofan extremely zealously tried to increase the level of spiritual education in Russia, paying special attention to preaching as the main means of spiritual edification. Attitude of St. Theophan’s commitment to the role of church preaching is clearly evident from the words he uttered in one of the churches of the Tambov diocese: “The church is a school, come and learn, reverently listening to everything that is sung, read and preached here” 466. As is known, the measures of St. Feofan on improving preaching in the Tambov diocese achieved a certain result. It was not without reason that after the abolition of serfdom, a resident of the city of Livny complained: “And then, at the end of mass, lo and behold, a priest comes out with a sermon; but instead of listening to the shepherd’s teaching, we grumble at him because he came out to tell us that we ourselves do not understand how to be saved... No matter how much they teach us to sanctify Sundays and holidays, it is all useless” 467 . However, this complaint merely reflects the conflict between the eternal and the temporal, the heavenly and the earthly, the spiritual and the physical. There is no doubt that not all the clergy of the Tambov diocese could correctly implement the preaching calls of their archpastor, but his wise administration and his own example one way or another had an extremely beneficial effect on the state of the entire Tambov diocese. At the Vladimir See of St. Feofana continued to implement at a high level the principles of maintaining the art of preaching, which were worked out during his service at the Tambov department. He paid special attention both to the teaching of homiletics in religious schools and to the subsequent pastoral service of urban and rural clergy. Seminary students received incentives for their success in mastering the art of preaching the word of God. For example, Bishop Feofan blessed the students of the Vladimir Theological Seminary Andrei Vinogradov, Andrei Rozanov, Pyotr Panov for initiation into the surplice “for preaching success and good behavior” 468 . Priests who distinguished themselves in preaching the word of God were also awarded similar higher awards in the form of praise and special blessings 469 . In addition to the ordinary sermons of St. Theophan continued to especially patronize the delivery of catechetical teachings. So in December 1862, he approved the schedule for preaching sermons by the clergy of the Vladimir diocese on holidays and high solemn days at the Bishop's See, compiled by the Spiritual Consistory: “Submit me a copy. Entrust the management of preaching and catechism to one of the members of the Consistory, who will present me with a project on guidance, supervision and encouragement on this subject.” In accordance with the resolution of the saint, the consistory decided: “First, to form a committee under the chairmanship of the Archpriest of the Cathedral of the Assumption Cathedral, Master Theodore Nadezhdin 470, and the members of the Committee to determine the Priests: Peter and Paul Church of John Pavlushkov, Dimitrievsky Cathedral of Alexander Speransky 471 and the Assumption Cathedral of Matvey Zhudro 472. 2nd, instruct them to draw up a project regarding the reading of catechetical teachings and the encouragement of diligent preaching - and under a common signature [signature. - ep. P.] during the report they introduced His Eminence; what to instruct the Archpriest of the Cathedral Nadezhdin to announce to other persons” 473. And on January 1, 1865, “Instructions for Preaching the Word of God” 474 was published in the “Vladimir Diocesan Gazette”, 474, which presented the basic instructions for both delivering catechetical teachings and sermons. The principles of delivering catechetical teachings were formulated in 15 points, and the principles of delivering sermons - in 12. In contrast to similar instructions during the period of service at the Tambov See, here St. Theophan more clearly formulated the idea of ​​the need for the authors of catechetical teachings to follow the generally accepted catechism (point 6), while at the same time giving them greater freedom in choosing one or another verbal genre for delivering the teaching. “The form for catechetical teachings can be free. The catechist can offer his teaching in the form of: a., ordinary teachings; b., reflections; c., conversations; g., stories, and even d., conversations, depending on the subject and content of the teaching. The more varied the form of teaching, the more willingly they are listened to” 475. The experience of episcopal service was also shown by St. Theophan that it is difficult to obtain original sermons worthy of publication from simple rural shepherds. Therefore, he allowed them to use teachings “from ready-made printed sermons and teachings of famous preachers” in their pastoral practice 476 . However, such a relaxation is done only for the sake of the main work of the shepherd - counseling. “The main thing for a rural parish priest is to delve into the spiritual needs of his parishioners, to eradicate local vices and bad habits, for example, drunkenness, foul language, rude and cruel treatment in the family, etc.” 477. As a Vladimir bishop, Bishop Theophan saw imperfections in preaching the word of God, which were not only subjective (insufficient training of clergy), but also objective in nature (insufficient external support). Since the work of preaching is imperfect without parish libraries, Bishop. Feofan at the Vladimir See - just as in his time at the Tambov See - began to pay special attention to the creation of parish libraries. “The need for the establishment of libraries in churches becomes even more necessary if we take into account that the Committee, in agreement with the reviews of the censors, suggests that the authors of the considered teachings and sermons, in order to enrich their thoughts, to assimilate the spirit and tact of preaching and to refine the language itself, carefully read the works of one or another father of the Church or the works of the newest preachers” 478. When comparing the activities in organizing catechetical extra-liturgical teachings in the Tambov and Vladimir dioceses, many common features can be noted, with some differences. Taught by the experience of the original leadership, St. Theophan, at the end of his archpastoral ministry, began to provide greater freedom to preachers, not demanding the impossible from those of little ability, but continuing to encourage as much as possible capable and zealous sowers in the field of spiritual preaching. After St. Theophan's educational work in a combination of preaching, mission and catechesis continued. The extent of the saint’s influence on these spiritual and educational processes remains to be determined by future researchers. We will indicate only the broadest contours and milestones. In the first years of the archpastoral service of St. Feofan and after him, both external and internal missionary and spiritual-educational undertakings were updated, catechesis in Sunday schools and among the common people intensified. The mission of the Church in its impulses increasingly began to coincide with the educational tasks of the state. Subsequently, both spiritual and secular people were engaged in educational activities, not only as catechists, but also simply as teachers. As a result, the readings acquired not only a spiritual, but also a secular educational character. Lectures began to be held in several cities at once, and were publicly available, since no fee was taken for attending them, or it was symbolic. In St. Petersburg in the early seventies, folk readings were held on holidays, which included both conversations about Sacred history and various natural sciences. This attracted many ordinary people from the poor 479 . At the same time, a “society for caring for workers” was created in Moscow, and this society not only cared about the material improvement of their life, but also about spiritual, moral and intellectual growth. And in other dioceses of the Russian Orthodox Church, educational readings and conversations began to be introduced. In 1873, the chief prosecutor of the Holy Synod noted in a report “a great development in some dioceses of extra-liturgical interviews” 480. If the first extra-liturgical interviews appeared in the Samara diocese in 1867, then five years later, in 1872, similar interviews were held in seven dioceses. In many ways, the awareness of the need for such conversations was due to an attempt to correct the consequences of the 1869 law on the reduction of parishes, because after the adoption of this law, many peasants began to move away from the Church, becoming seduced into various sects and schisms 481 . The process of development of spiritual enlightenment continued throughout the second half of the 19th century. In the Moscow province, since 1866, sermons for Sunday liturgical readings (so-called Sunday leaflets) began to be published. In the eighties in Moscow, there were ten churches that held extra-liturgical conversations - “Peter and Paul Church on Yakimanka, Smolenskaya on Arbat, Varvarinskaya on Varvarka, Ermolaevskaya on Sadovaya, Kosmodamianskaya in Shubin, Spasskaya on Sretenka, as well as Trinity-Zubovskaya, Trinity-Kozhevnicheskaya, Epiphany in Dorogomilov" 482. In Voronezh, spiritual conversations and educational readings began to take place in the early 1870s. They included conversations “about Christian faith and morality, biblical and church history” 483. In the Orenburg diocese, extra-liturgical conversations began in 1883, “and subsequently came under the special supervision of the Orenburg Michael-Arkhangelsk Brotherhood” 484. In the Nizhny Novgorod diocese, educational conversations appeared in 1886. It is obvious that the appearance of extra-liturgical conversations was not least due to the persistent will of the archpastor, who strove for the spiritual enlightenment of the flock entrusted to him. It is important to note that in the chronology of the appearance of extra-liturgical conversations in certain dioceses, the catechetical teachings of St. Feofana take the very first place. Thus, St. himself. Feofan can be considered the founder and special patron of public spiritual education in Russia. Chief Prosecutor Konstantin Petrovich Pobedonostsev also did not remain aloof from the cause of spiritual enlightenment. Thus, “in 1885 he introduced additional solemn vespers and interviews on holidays and Sundays, and in 1890 it was ordered to organize doctrinal interviews in each parish” 485. The activities of the Moscow Society of Lovers of Spiritual Enlightenment 486, which began to be carried out with the blessing of St. Philaret (Drozdov), can also be considered as an organic continuation of the catechetical movement that was initiated by Saint Vyshensky 487. The society began to conduct conversations in 1866. Thus, St. Theophan (Recluse), during his archpastoral service, acted not only as an excellent preacher, but also as an innovator in the field of catechism. It was at the intersection of homiletics and mission that the unified approach of the archpastoral ministry of His Grace Theophan was formed. The period of Saint Theophan’s life from his rectorship at St. Petersburg to his retirement in 1866 and later into seclusion is characterized by the “constant” preaching of the Word of God. Homiletics became one of St.'s favorite subjects. Feofan, starting from the seminary bench. On the one hand, St. Theophan received a good homiletic education in the scholastic direction. On the other hand, he managed to fill verbal forms with a deep spiritual patristic meaning. Gradually the saint's sermon became: 1. Increasingly focused on internal values. 2. More lively and free, pronounced without preparation (especially during the Vladimir period). 3. Accusatory, directed against indifference in faith. 4. Spiritually edifying. 5. Imbued with the spirit of patristic teachings. 6. Simple in form and maximally deep in content. 7. Based on the preacher’s own spiritual experience. 8. Polemical, in particular, directed against the most dangerous sectarian teachings. The sermons of the future Recluse uniquely combined the subjective side - his own character and methodology, and the objective side - the power of church tradition. The idea of ​​preaching as the basis of the catechetical service of a clergyman turned out to be very important for the formation of the further spiritual and educational direction of the literary works of St. Feofan. So, we can say that preaching has become a key tool in the spiritual, educational and missionary service of the Church at all stages of the life path of the Right Reverend Bishop. Chapter III. Continuation of the preaching ministry of St. Feofana during his period of retirement and seclusion The life of Saint Theophan includes two eras: before his retirement to the Vyshensky Monastery and after. With his retirement in 1866, the Saint had time to work on publishing his sermons and other spiritual and edifying works. During the time of silence and contemplation, the Vyshensky Recluse not only accomplished the great feat of translating the patristic works, but also continued to work with the preaching word, this time addressed to his distant flock. Preparing sermons for publication was not something radically new in the life of the Saint. Being first a rector and then a bishop, he tried to encourage both students and the clergy of the diocese entrusted to him to print their sermons and, ultimately, to publish them. The best sermons of the clergy of both the Tambov and then the Vladimir dioceses, as is known, were published in the Tambov and Vladimir Diocesan Gazette. His Eminence Theophan himself repeatedly published his sermons in these publications. Most of them were prepared by Saint Theophan himself later - during the period of his retirement, which was replaced over time by an even more strict seclusion. In this section, we propose to trace the history of Saint Theophan’s work on the publication of sermons during the period of his retirement and subsequent seclusion in accordance with the materials published and prepared for publication in the fourth and fifth volumes of the Chronicle. The materials being prepared for publication were kindly provided to us by the Publishing Council. When referring to these materials, we present manuscript codes without indicating the printed edition. § 1. Review of book publishing activities (1866–1894) 1. Period of intensive cooperation with Russian book publishers (1866–1869) Thoughts about publishing sermons began to come to St. Feofan from the very beginning of his retirement at the Vyshensky Monastery. The saint himself wrote his works by hand. A collection of handwritten sermons 488 was provided to one or another publisher for subsequent typesetting and printing. At the same time, individual sermons delivered earlier 489 continued to be published in magazines. A full-fledged edition of the sermons is being conceived in parallel with the first steps in working on the Russian Philokalia, as can be seen from the letter of St. Feofan to E.V. Elagin dated September 14, 1866 490. The thought of the Vyshensky saint, imbued with the highest spiritual ideals of the Philokalia, continued to turn to preaching. In retirement, a unique opportunity arose to look from the outside at the work done, to bring together scattered handwritten sermons and combine them into a single whole - not only in chronology, but also in terms of spiritual importance and significance for readers. The letter also emphasizes the economic difficulties that arise when publishing sermons, which do not seem insurmountable to Saint Theophan. Initially, he planned to publish his sermons in three books, which was partially accomplished. In addition to translations, Saint Theophan used his time in retirement for other spiritual tasks. So, he began to interpret the books of Holy Scripture. Translation and exegetical activities combined scientific and spiritual-educational approaches and methods. Witness Theophan could clearly understand how great the difference is between scientific and spiritual-educational work, which is the cornerstone for preaching 491. During his retirement in the Vyshensky Monastery, which was geographically located within the Tambov diocese, it was natural to first put in order the sermons of the first, Tambov, period of St. Feofan. So in the postscript to the letter addressed to Archpriest I. G. Pereverzev, St. Feofan asked to take the blessing of the Bishop of Tambov and Shatsk Theodosius (Shapovalenko) for the publication of his Tambov sermons 492. It is obvious that St. Feofan in 1866 planned, first of all, the publication of Tambov sermons - including for the sake of those who most understood his Vyshensky solitude. At the beginning of 1867, the plan for printing sermons was adjusted. Sermons of St. Feofan became interested in the actual Privy Councilor Pyotr Ivanovich Solomon (1819 - 1905) 493, who was in state and church service in the capital of the Russian Empire, St. Petersburg 494. This is clear from further letters to St. Feofan to Princess P. S. Lukomskaya, who in turn was supposed to transfer them to P. I. Solomon 495. But P. I. Solomon acted in the matter of publishing sermons not so much as the person who made their publication possible, but as a philanthropist who financially contributed to their publication in Tambov and Moscow 496. In addition to the plan for the systematic publication of sermons, the saint had a plan to continue printing them in the Tambov Diocesan Gazette. St. Feofan was not always happy with the result. Thus, on April 18, 1867, he noted: “My sermons are published in Vedomosti. How they are mutilated. Besides mistakes in words... what did you do?! The end of the 2nd sermon was added to the end of the third and back again. Ek managed it” 497. At the end of 1867, sermons for the Tambov flock were already printed, and for the Vladimir one they were in preparation. This is confirmed by the thoughts of St. Feofan on the distribution of published publications and covering the costs of them 498. Books were sold at 25 kopecks per copy, all cash proceeds were to be transferred to Princess P.S. Lukomskaya, who, in turn, was to reimburse publishing costs with this money 499 . By the end of 1867, three books were published in separate editions in St. Petersburg, Tambov and Moscow: Words [1–7]. Tambov: Type. A. A. Studenetsky, 1867. – 56 p. (Reprint from “Tamb. Eparch. Ved. Approx. 1867.”). Words to the Tambov flock / [Oc.] by His Grace Theophan. M.: Type. S. Orlova, 1867. – IV, 220 p. Words of the Right Reverend Theophan about the perfect conversion to God from the delights of the world and sin and some warnings to Orthodox Christians. Tambov: Type. A. A. Studenetsky, 1867. [4], 51 p. (Reprint from “Tamb. Eparch. Vedas”). Selected Words of St. Feofan were published in the Tambov Diocesan Gazette: About perfect conversion to God from the delights of the world and sin. Words of the Right Reverend Theophan // TEV. Arr. 1867. No. 4. February 15. pp. 85–92; No. 5. March 1. pp. 119–126; No. 6. March 15. pp. 143–149; No. 7. April 1. pp. 177–184; No. 8. April 15. pp. 228–234; No. 9. May 1. pp. 261–268; No. 10. May 15. pp. 293–299. Some warnings for Orthodox Christians. Words of the Right Reverend Theophan // TEV. Arr. 1867. No. 12. June 15, pp. 479–485; No. 13. July 1. pp. 1–6; No. 14. July 15. pp. 89–95; No. 15. August 1. pp. 129–136; No. 16. August 15. pp. 159–166; No. 17. September 1. pp. 183–192; No. 18. September 15. pp. 215–223. It was these Words that the Saint could worry about as being published insufficiently well. It should be noted that among the printed works of the initial period of retirement, the preaching theme remains dominant. At the same time, St. Feofan was engaged both in preparing for the publication of a thematic collection of sermons, and in the complete publication of all the sermons of the Tambov period - first in the form of seven initial sermons, and then in their entirety. In 1868, the printing of sermons continued. Sermons received permission from the St. Petersburg Committee of Spiritual Censorship. The first “preaching” news of 1868 was the news of permission to print a collection of sermons by St. Theophan “On repentance, communion of the Holy Mysteries of Christ and the correction of life.” In the preface to this edition, St. Feofan very skillfully explained the principle of compiling a thematic collection of sermons dedicated to penitential themes. The example of the presented methodology shows how gradually the sermons of St. Theophanes became the basis of his systematic teaching, first of all, about fasting and abstinence. “When they were gathered into this composition, it was not meant to provide certain days with teachings, but rather to present as fully as possible everything useful for the fasting person” 500. For the sake of a single meaning, centered around the theme of repentance, which is especially relevant on the eve of Lent, St. Theophan transfers sermons delivered in the later days of Holy Week to earlier days, and excludes some sermons as not corresponding to the general line of the given topic. As a result, the sermons of Holy Week are not fully presented, which does not exclude the special importance of the spiritual content of Holy Week, which will be - according to the plans of St. Feofan - presented in a separate publication. In addition to the art of preaching as such, St. Theophanes also continued to study the science of homiletics, namely, the exposition of how to preach 501. So, he undertook the publication of his text “How to Write a Sermon?” 502, which was analyzed above in the chapter devoted to service at the Tambov department. On October 1, 1868, this article was completed and then printed 503. It should be especially noted that in retirement St. Theophan worked on his own words and on patristic translations in parallel. At least at the initial stage of the Vyshensky retreat, his personal sermons were for St. Theophan is an organic part, or even the main content, of his spiritual creativity, and the texts of the Russian spiritual tradition and the patristic translations that he prepared for publication are the best examples of the spiritual creativity of other writers. “Ours” in the form of sermons and “not ours” in the form of translations served the single spiritual and edifying goal of introducing sinners to the ideal of salvation through self-correction. It is not for nothing that the first composite and translated collection of the Vyshensky period of the life of St. Feofan ended with the appeal: “...May he serve to admonish sinners like us and help them turn to the path of repentance and Christian living” 504 . The title of this collection is borrowed from the inspired calls of the Apostle Paul: “Arise from sleep, and rise from the dead, and Christ will give you light” (Eph. 5, 14), especially important during the period of Great Lent and often found in Lenten hymnography. It is also important to note that this patristic anthology includes the same authors - St. Tikhon of Zadonsk and St. John Chrysostom, - of whom St. Theophan recommended young preachers as exemplary, namely, as he himself wrote in his introductory speech: “A large share is borrowed from St. Tikhon, St. Ephraim the Syrian 505 and St. Chrysostom, because they more often addressed this in their writings and depicted in more detail the state of the sinner and the needs of repentance” 506. This translated collection - on the eve of the publication of the volumes of the Philokalia - was published under the auspices of the Russian Panteleimon Monastery on Athos. In 1868 St. Theophanes continued to work on his key work, “The Path to Salvation,” the publication of which he discussed in correspondence with the hieromonk of the Russian Panteleimon Monastery on Mount Athos, Arseny (Minin). In a letter to this hieromonk, St. Theophan emphasized that Christian life begins “in baptism and repentance.” The theme of repentance, which was quite strongly developed and presented in sermons (including in a separate thematic issue), continues to develop in his more systematic, key work on Christian asceticism. “And this book will be a separate guide for every Christian. Repent and grow stronger in your Christian life. This is the most important thing!” – St. emphasized with hope. Feofan 507. On December 30, 1868, the Moscow Committee of Spiritual Censorship authorized the printing of a collection of sermons by Bishop Theophan, published in 1869 under the title “Words to the Vladimir Flock” 508. In a letter to Agrippina Dmitrievna Tarbeeva (who took part in editing the Saint's sermons) dated December 30, 1868, St. Theophanes complained that, contrary to his instructions to “omit” on some sermons, they were all printed. Most likely, St. Feofan had in mind the complete collection of Tambov sermons, published in Moscow. St. Theophan, reflecting on the benefits of collections of sermons, came to the conclusion that thematic collections about fasting are more useful for clergy and will be in greater demand than non-thematic ones 509 . In total, by the end of 1868, the following was published on preaching topics in the form of a publication in a magazine: How to write a sermon? // TEV. 1868. Approx. No. 13. July 1. pp. 1–14; No. 14. July 15. pp. 47–54; No. 16. August 15. pp. 115–125; No. 17. September 1. pp. 157–169; No. 18. September 15. pp. 197–208; No. 19. October 1. pp. 231–245. About repentance, communion of St. The Mysteries of Christ and the correction of life. Words of the Reverend Theophan in St. Lent and the weeks of preparation for it. St. Petersburg: Printing house of a charity home for poor children in Ligovka, near the Nikolaevskaya railway station, No. 16, 1868. – II, 304 p. The penitential theme of the sermons is also reflected in two other publications this year - a translation project published on Mount Athos, and a textbook on asceticism compiled by St. Feofan: Arise from sleep, and rise from the dead, and Christ will illuminate you (Eph. 5:14). Collection patristic writings aimed at awakening man from the sleep of sin to wakefulness in Christ / Ed. Holy Mount Athos. SPb.: Type. spiritual magazine “The Wanderer”, 1868. – VI, 200 p. The Path to Salvation (A Brief Essay on Asceticism). Final Addendum to Letters on the Christian Life. Vol. 1: After a general introduction, about the beginning of Christian life through St. Baptism, with instructions on how to preserve this grace during the period of education, with the application of the thoughts of St. our father John Chrysostom on education. SPb.: Type. A. Transhelya, 1868. – 112 s. The Tambov Diocesan Gazette published the saint’s sermon delivered in 1863: On the day of the Entry into the Church of the Blessed Virgin Mary // TEV. 1868. No. 23. December 1. pp. 415–420. Work on the publication of sermons continued in 1869. A. D. Tarbeeva took part in preparing for the censorship of the sermons of St. Feofana 510. The Vyshensky Recluse was interested in all the features of the publishing business, including even the typographic fonts in which his sermons were printed 511. He noticed typos and other errors, which did not prevent him from wholeheartedly rejoicing at the next edition 512. St. Theophan carefully collected typos so that they would be taken into account when reprinting the sermons 513. In mid-1869, the process of printing sermons from the Vladimir period began 514. It should be noted that the “Tambov Diocesan Gazette” continued to publish the sermons of St. Theophanes, uttered not only in the Tambov, but also in the Vladimir period 515. Obviously, St. Feofan deeply immersed himself in work on the Vladimir sermons and tried to publish them both in editions and separately for the maximum spiritual edification of the flock. By August 6, 1869, the Vladimir sermons were published in a separate issue and St. Feofan had the opportunity to share them with his recipients 516. Sermons of St. Feofana enjoyed special authority among the Vladimir flock and were very dear to them. In terms of their attitude towards the preaching legacy of the archpastor who left them, the people of Vladimir showed more enthusiasm than the people of Tambov. This is evidenced by the fact that the Tambov sermons were published in Moscow, and not in Tambov, and the Vladimir ones - in Vladimir. The decree of the Vladimir Spiritual Consistory to the rector of the Suzdal Spaso-Evfimiev Monastery, Archimandrite Dosifei 517, issued on September 24, 1869, has been preserved. Feofan asked the Vladimir Spiritual Consistory to help disseminate “Words to the Vladimir flock.” He provided 600 copies of the Words, which he asked to be sent to monasteries and churches for sale in order to cover publishing costs. The saint asked to transfer the remains of the publication to the Vladimir Diocesan Women's School 518. In the negotiations St. Feofan with the Spiritual Consistory, it was decided that the profits from the distribution of books would be directed to charitable purposes - at a price of 2 rubles and 10 kopecks (including shipping) for each copy. Over time, the price increased to three rubles, and all sermons could be obtained through the priest of the Nikitsky Church in the city of Vladimir, Ivan Govorov 519. St. Feofan himself was engaged in sending out his Vladimir sermons to those persons with whom he had particularly close friendly and simply trusting relationships, such as, for example, Konstantin Nikitich Tikhonravov, an archivist and archaeologist of the Vladimir region 520. Archbishop of Kostroma and Galich Platon (Thebean) wrote to his brother, professor of the Moscow Theological Academy P. S. Kazansky, who was engaged in censorship of the sermons of St. Feofan, emphasizing their extreme fruitfulness and edification 521. Archbishop Plato had in mind the Vladimir sermons. His review contains deep and sincere praise for both the spiritual and administrative skills of St. Feofan, who during the period of ruling the diocese managed to compose sermons that had deep universal and timeless value. For donating all his books, including the Vladimir Sermons, to the library of the Kyiv Theological Academy in honor of the 50th anniversary of its resumption, St. Theophan received “gratitude” from the Holy Synod 522. Sermons of St. Theophanes continued to be distributed, the published books were reprinted 523. In particular, Bishop Feofan wrote to the rector of the MDA, Archpriest A.V. Gorsky: “I humbly ask you to accept the book of my sermons spoken in Vladimir, which is being sent by this mail.” In this letter, he especially interceded for his nephew Ivan Krutikov, and the sermons were a sign of the friendly disposition of St. Feofan to the rector of the Academy. St. Theophan was engaged in disseminating sermons solely for the benefit of the church and the spiritual well-being of the flock. He distributed them for church needs and for charitable purposes, such as, for example, to participate in the restoration of the burnt-out farm of the founder of the brotherhood in the village. Mstera of the Vyaznikovsky district of the peasant Alexander Golyshev 525. St. Theophan spent his time in deep solitude among the library, which had books in all areas of theological knowledge, including books on homiletics. In the description of the library of St. Theophanes, which was kept in the Vyshensky Monastery, it is emphasized that among the books there are many on the history and theory of preaching in foreign and Russian languages, including the works of St. Philareta (Drozdova) 526. Thus, during the first three years of his retirement, St. Feofan published, as he wanted, his sermons in three books: Collection of Repentance, Tambov Sermons and Vladimir Sermons. Words to the Vladimir flock of His Grace Theophan. Vladimir: Type. lips gov., 1869. – VIII, 684, [3] p. The publication of ascetic essays continued under the title “The Path to Salvation” 527: The Path to Salvation (A Brief Essay on Asceticism). Vol. 2: About the beginning of the Christian life through repentance, or about repentance and the sinner’s conversion to God. SPb.: Type. spirits magazine “The Wanderer”, 1869. – [2], 121 p. The Path to Salvation (A Brief Essay on Asceticism). Vol. 3: About how the Christian life is accomplished, matures and strengthens in us, or also about the order of a God-pleasing life. SPb.: Type. spirits magazine “The Wanderer”, 1869. – [4], 164 p. The book of sermons on repentance has been republished: About repentance, communion of St. The Mysteries of Christ and the correction of life: Words of the Reverend. Theophan in St. Lent and the weeks of preparation for it. 2nd ed. Rus on Mount Athos of the Panteleimon Monastery. SPb.: Type. spirits magazine “The Wanderer”, 1869. – [2], II, [4], 304 p. "Tambov Diocesan Gazette" continued to print individual words of St. Feofana: Word for St. Week forefather // TEV. Arr. 1869. No. 13. July 1. pp. 27–34. Word in the week before Christmas // TEV. 1869. No. 14. July 15. Arr. pp. 67–73. Word for Christmas // TEV. Arr. 1869. No. 15. August 1. pp. 95–98. Thus, after going into seclusion, St. Feofan begins to work even more deeply on his sermons. The period from 1866 to 1869 is characterized by: – intensive work on editing sermons, including with the aim of creating thematic collections of sermons as the basis for spiritual and educational activities; – parallel implementation of the processes of work on the publication of sermons and on the creation of patristic translations; – interaction with Russian book publishers. Editing his own works, St. Theophan became increasingly imbued with the ascetic ideal of inner spiritual perfection, which was reflected in the theme (penitential and edifying) of the first thematic collection of sermons. 2. “Home Conversation”: Period of reprints in the form of small articles or pamphlets (1869–1877) Beginning in 1869, Saint Theophan published his teachings in “Home Conversation” and “The Wanderer” - both newly written ones and collections of excerpts from previously published sermons. All of them were provided with a name, but without indicating their genre. Thus, in 1869, 35 publications were published in Home Conversation 528. In the same 1870, “Letters on Spiritual Life” began to be published in “Home Conversation”, which constituted a new stage in the spiritual and educational ministry of St. Feofan. In 1872, the “Letters” were published in a separate edition by the Russian Panteleimon Monastery on Athos, which indicates the special significance that the Athonite monks attached to this publication. Letters on spiritual life / [Op.] ep. Feofana; [Ed. Athos. Rus. Panteleimon Monastery]. SPb.: Red spirit. magazine “The Wanderer”, 1872. – IV, 292 p. All small editions and publications of 1872 are homiletical in nature, but were published under different names without indicating their original genre (about 50 publications in the magazine “Home Conversation”). Extract data, or "editorials" like St. Feofan names in another place, did the editor-in-chief of “Home Conversation” V. Askochensky; There are especially many such publications in “Home Conversation” for 1872 and 1873. 529 So, the main magazine for the named small publications of St. Feofan - “Home Conversation”, which was published from July 1858 to November 5, 1877. In 1859–1876, 52 issues were published per year. Beginning in 1872, Saint Theophan tried to publish his publication in almost every issue of this magazine. The founder of the magazine, Viktor Askochensky, was influenced by the publisher of the Mayak magazine, Stepan Onisimovich Burachk, a regular correspondent of St. Feofan. The magazine “Home Conversation” was published for twenty-two years, until 1877 inclusive 530. Publications of St. Feofan’s works coincided with the last, most mature, years of the existence of “Home Conversation”, when articles of a missionary direction were actively published in it 531. As you know, from February 19, 1873, St. Theophan withdrew into strict seclusion inside the Vyshenskaya monastery, which did not prevent him from continuing to work on publishing sermons. In 1873, publications of St. continued. Feofan in three magazines: “Tambov Diocesan Gazette” (1 publication), “Home Conversation” (49) and “Soulful Reading” (2 publications). Since 1874 St. Theophan abandoned the nationwide educational genre of solitary edifications and moved on to fundamental publications of the exegetical genre, as well as to the publication of translations of patristic works. The main journals for initial publications remained the above three, to which were added Readings in the Society of Lover of Spiritual Enlightenment, where the Exposition of the Epistle to the Ephesians 532 was published. In 1875, publications in the above direction continued in four journals. At the same time, in the last four issues of “Home Conversation” an educational word, close to preaching, was again heard: Human wisdom and gospel simplicity // DB. 1875. Issue. 49. December 6. pp. 1278–1279. Spiritual unity // DB. 1875. Issue. 50. December 13. pp. 1306–1307. Trouble from the false prophet! // DB. 1875. Issue. 51. December 20. pp. 1334–1335. The nature of the gospel sermon // DB. 1875. Issue. 52. December 27. pp. 1358–1359. In publications of 1876, the educational word again gives way to scientific or fundamental publications. In general, 1876 in the works of St. Feofan is a year dedicated to the biblical texts of the Old and New Testaments. The bibliography of the works of the Vyshensky Recluse shows that he became more and more immersed in the study of the Bible through patristic exegesis. Let us note that this apparently new direction turns out to be by no means indifferent to the previous preaching works of St. Theophan, for within the framework of the exegetical approach to the Holy Scriptures, the formation of church preaching took place and is taking place. In 1877 the saint continued his exegetical works and publications; At the same time, this year was marked by the appearance of the first volume of the Russian Philokalia, as well as separately published works of St. Simeon the New Theologian and his life, translated by St. Nikita Stifat, the closest student of the monk. In the latest issues of Home Conversation, 8 small edifications were published: Life lesson // DB. 1877. Issue. 38. September 17. pp. 1058–1059. The faithfulness of God's promises // DB. 1877. Issue. 39. September 24. pp. 1078–1079. Difference between the Old and New Testaments // DB. 1877. Issue. 40. October 1st. pp. 1102–1103. The meaning of death in God’s economy // DB. 1877. Issue. 41. October 8. pp. 1126–1128. God of this age // DB. 1877. Issue. 42. October 15. pp. 1150–1153. Justification // DB. 1877. Issue. 43. October 22. pp. 1178–1180. Are we under the oath of the law? // DB. 1877. Issue. 44. October 29. pp. 1202–1203. Life in spirit // DB. 1877. Issue. 45. November 5. P. 1226. It is obvious that the most significant and extensive works of St. were first published in Home Conversation. Feofan, and the remaining space was filled with individual homiletical notes, united by the very general theme of counseling. Most of the publications are extracts made by Askochensky from the sermons of St. Feofan, and also - less often - from his other books. A smaller part was written by St. Feofan specifically for “Home Conversation”, according to his own admission: “The articles in “Home Conversation” are not all sermons. There are some that are especially written. I can’t indicate which ones exactly. And not all of them are worth printing especially” 533. In 1878, after the closure of Home Conversation, the main magazine for publishing the works of St. Feofana becomes “Soulful Reading”. Among the key spiritual and edifying works of this year, we should note the famous work: What is spiritual life and how to tune in to it? Letters. Ed. St. Mount Athos of the Russian Panteleimon Monastery. M.: Type. M. N. Lavrova and K., 1878. – 293 p. Published in 1879, the legacy of St. Theophan's work consists of interpretations of the Holy Scriptures and a number of patristic works in its translation. Gradually, the Vyshensky saint increasingly focuses his attention on patristic themes. The sermons, although they were republished, gradually fell out of use, especially those that were delivered in the period before the episcopal service and were not republished in the early period of retirement. The saint wrote to his nephew A.V. Govorov: “Take care of 534 from the books of the sermons of Archimandrite Theophan. They are no longer available anywhere else” 535. In 1880, a new stage in the work of St. began. Feofan. The homiletical material appears to be practically exhausted. Sermons are replaced by letters, which become the main creative genre of the Vyshensky Recluse: Letters about Christian life: At 4 o'clock. St. Petersburg: I. L. Tuzov, 1880. – 787 p. In an effort to expand the spiritual and educational ideals of St. Feofan took care of introducing new spiritual and edifying material into circulation. In a letter to Tatyana Vladimirovna Askochenskaya, St. Feofan made a proposal to republish everything published in Home Conversation as a separate book. All the scattered articles mentioned above, St. Theophanes calls “extracts from my sermons and other books”; this also includes a diary published separately in Domashenny Beseda 536. The topic continued to be discussed in 1881 537 . However, in 1882, with a deeper study of this issue, St. Feofan came to the conclusion that such a publication was inappropriate due to the fact that the samples from the sermons that Askochensky made were not entirely of high quality and were somewhat arbitrary. The collection from “Home Conversation” was supposed to be called “Reflections for Every Day,” but St. Feofan, having weighed all the pros and cons, finally abandoned this idea in March 1882 538 - in favor of continuing to publish sermons on a thematic basis. The first collection planned to be published was “Words on the Feasts of the Lord and the Mother of God and on Highly Solemn Days” 539 . The saint did not abandon the idea of ​​composing new spiritual and edifying books based on his sermons. So, he suggested Fr. Vladimir (Kolesnikov) to base the publication of words on prayer on 4 sermons from an already published book of sermons 540. In the process of further cooperation with Fr. Vladimir came up with the idea of ​​republishing all the sermons in a corrected form 541. About this later St. Feofan wrote to his nephew A.G. Govorov, who was distributing books 542. Thus, after the publication of the main body of sermons by St. Feofan began to work more intensively on small publications and publications in Russian spiritual and educational magazines: “Home Conversation” and others. Previous biographers and researchers of St. Theophan, these publications were considered new works of spiritual and educational orientation, while in reality they were somewhat abbreviated and edited (either by St. Theophan himself, or by the editors of these publications) sermons. For example, the publications of 1872 have a pronounced homiletical character, but were published under different names without indicating their original genre. In general, the period 1869–1877 is a turning point. St. Feofan moves from creating sermons to literary creativity in other genres. The rejection of the project “Reflections for Every Day” indicates a high degree of self-criticism by St. Feofan, as well as about his desire to provide readers with the most complete and integral works. 3. The period of interaction with Athos in the publication of preaching brochures (1882–1894) The sermons of Saint Theophan were also republished on Mount Athos. Initially, in the 1870s, the main Athonite correspondent of St. Theophanes was the elder Arseny (Minin) 543. St. is with him. Feofan discussed, however, other publishing projects - in addition to preaching ones. It should be noted that in general the process of publishing sermons by the Athonites at the initial stage was not intensive enough: according to the remark of St. Theophanes: “The people of Athos reprinted some sermons” 544. However, after Archimandrite Andrei (Verevkin) (1834–1903) 545 assumed the position of confessor (from 1879), and then abbot (from 1889) of the Russian Panteleimon Monastery, the interaction of St. Feofan with the publishing house of the monastery acquired a more regular and creative character. Archimandrite Andrei chose Vladimir (Kolesnikov), who had recently been ordained (April 16, 1888) as hieromonk, as his assistant and entrusted him with organizing the monastery’s publishing business 546. Thanks to the tireless efforts of Hieromonk Vladimir, the publication of individual books and brochures was organized, compiled from the rich heritage of St. Feofan. Under him, the archive of manuscripts of the Vyshensky Recluse continued to be formed in the library of the Russian Panteleimon Monastery. The publishing activity of the Russian Monastery on Athos was indeed able to introduce a grandiose new creative impulse into the dissemination of the works of St. Feofan. His correspondents would like to read the new preaching word, but the Saint had to disappoint them. For example, he wrote to Princess N.I. Kugusheva: “The sermons you are writing about are not new, but selected from previous ones. Printed by the people of Athos. And they will send it to me; but haven’t received it yet” 547. Initially, Athonite book publishers made many mistakes when printing the works of the Vyshensky saint. So, for example, in one of the Athonite editions of the sermons of St. Feofan counted up to 50 errors. At the end of 1882, he wrote with some bitterness to his Athos correspondent that the edition of sermons prepared on Athos contained more than 50 errors 548 . However, such omissions could not affect the enthusiasm of the Vyshensky Recluse. On February 19, 1883, he thanked the Athonite publishers for their efforts and promised to send several new sermons for the preparation of the next preaching brochure 549. The Athonite fathers valued the sermons of St. Feofan as conveying the spirit and spirit of the patristic tradition. “The people of Athos published several sermons against peace. I will send you, - or send... 10. “Distribute to whomever you wish” 550 – wrote St. Feofan to V.V. Shvidkovskaya. Periodically, due to distribution or sale, all the sermons of St. Feofan ended 551. He was used to donating his sermons, but when the last copies remained, he had, contrary to custom, to lend them to read for a while 552. In addition to the republication of sermons in the complete version, St. Feofan recommended that the fathers of the Russian monastery create sheets of spiritual and educational content 553 or small brochures and issues 554 on the basis of sermons. Based on samples from sermons, short articles were prepared for the periodical publication of the Russian Panteleimon Monastery “Soulful Interlocutor” 555. During the period of leadership of the monastery by Archimandrite Andrei (Verevkin), the relationship between St. Feofan and the monastery publishing house acquire a more permanent and programmatic character. Yes, St. Feofan wrote in 1891 to the abbot of the Russian Panteleimon Monastery that in the future he plans to republish all the words, and until that time he proposes to publish sermons in separate brochures 556. St. Theophan, in turn, sent editions of his sermons to the Athonite fathers, bearing in mind their interest in compiling new preaching books or reprinting those already published 557. Based on the responses of the Athonite fathers, it is clear that the process of creating new spiritual and educational books based on the sermons of St. Feofana was very lively and creative. They themselves suggested that the Vyshensky recluse make additions to the brochures already made in the form of new sermons and carry out a more serious editing of the already finished material, as can be seen from the letter of 558 to St. Feofan, sent by the assistant of Archimandrite Andrei (Verevkin) Hieromonk Vladimir (Kolesnikov) (1851–1918) 559. Interesting thoughts about the publication of his sermons by St. himself. Feofan, who, in correspondence with the Athonite fathers, had to further clarify the readiness for publication of a particular book. So, for example, the Athonites wanted to publish the saint’s sermons on renunciation of the world in a special cycle, but it turned out that this cycle, due to the translation of St. Feofan from Tambov to the Vladimir See - remained unfinished. The people of Athos offered St. Theophan to finish it, maintaining the style of the sermons delivered earlier, the saint in response offered another option - “borrow thoughts from St. Isaac the Syrian, pp. 20–22 of his book, Moscow academic edition.” Proposal for addition from St. Isaac the Syrian was due to the fact that St. Theophan became very familiar with the works of St. Isaac while working to include them in the second volume of the Philokalia 560. Some words of St. Theophanes were added as an appendix to the “Letters on Christian Life” 561. Gradually, in the letters of St. Theophan began to sound more and more clearly the idea of ​​the need to “unite” his preaching word with the patristic teachings. So, discussing the next publication useful for fasting people, St. Theophan, on the one hand, proposed selecting additional patristic teachings based on his own teachings (“You can recommend Father Nikon to look through them, and he would see in them a program for collecting teachings from the Holy Fathers”); on the other hand, patristic teachings should set the heart in a preaching mood: “The teachings of the holy fathers will finally illuminate our teachings and pave the way for them in the heart” 562. The work of St. continued. Theophan on the preparation of spiritual books based on sermons, about which he wrote to another Athonite hieromonk Vladislav (Popov) 563. In addition, the Athonite father later than St. Theophanes sent a request to send a larger number of brochures to the ruling ruler 564. In 1891, three years before his death, St. Feofan sent the chief prosecutor of the Holy Synod, Konstantin Petrovich Pobedonostsev, a selection of his sermons 565. A few days later, he sent a similar gift to one of his correspondents - several reprints of sermons, as can be judged from the covering letter 566. In the same letter to St. Feofan emphasized that “writing has moved away from the heart and from the head” and that “nature itself asks for peace” 567. Even in a state of weakness and exhaustion, he continued to live with the thought of his preaching work and the dissemination of sermons. From the above letters we can conclude that St. Theophan was very sensitive to the preaching word, which he used for the spiritual edification of believers in the period before his retirement. The distribution of his sermons, published by the Athonite fathers in the form of soul-helping brochures, seemed to him an extremely important continuation of his preaching ministry. In his old age, St. Feofan honestly admits that he is gradually retreating from “spiritual writing,” that is, from the element of the word, into the area of ​​silence and silence, to which all words lead one way or another. In 1893, a year before his death, St. Theophan continued to show the most active interest in creating soul-helping brochures based on his sermons. The Athonite fathers continued to publish these brochures, as can be seen from the letter to St. Theophan to Archimandrite Andrei (Verevkin) 568. It is obvious that, in preparation for his death, St. Theophanes wanted to truly dispose of his preaching heritage as a precious asset 569. When preparing brochures with sermons by St. Feofan demanded from publishers a minimal scientific approach - indicating the source from which certain options were borrowed. The same verified approach of St. Theophan also used it in his translations of the texts of the Philokalia. However, in subsequent reprints, editors often considered the bibliographic clarifications of St. Feofan and did not always follow his instructions; this applies both to the publication of translations and to the publication of sermons. And at the end of St.'s life. Theophan continued to send his sermons to various recipients with the hope that they could bring spiritual benefit, such as to his student D.M. 570. At the beginning of this letter addressed to her, he uttered winged words indicating the relationship between human life and verbal creativity, which one manages to manifest in life: “The road is cut off. A pedestrian is walking. Books remain after” 571. It is quite obvious that St. Theophan thought of his words or sermons as books that would remain and continue to bring their spiritual benefits. In 1893, correspondence with the Athonites regarding sermons continued during Lent and Easter time 572. St. Theophan constantly mentally returned to the sermon and the work of preaching. He wrote about the method of composing his sermons in a letter to V. A. Jordan, where it was especially emphasized that he composed sermons through quick inspired preparation the day before: “and whatever thought comes in and occupies the attention and heart, I take it into the topic... and the sermon is built there by itself. An hour, an hour and a half, a lot of two... and the sermon is ready..." 573. Sermons of St. Feofan's works were written not from the mind, but from the soul. Their compilation in writing was based on the principle of living impromptu 574 to a much greater extent than the principle of a scholastic thorough study of a particular issue. The above words were written at the very end of the life chronicle of St. Feofan. Anticipating the approach of death, he told his addressee the very essence of the creative method that underlay a huge number of books and brochures published both during his life and after his death. Thus, it can be stated that at the end of his life, in 1893, St. Theophan paid special attention to the systematic publication of his sermons - both all together and in the form of separate brochures. The preaching works that he performed 27 years ago and more found a lively response in the heart of the Vyshensky Recluse. He entrusted the work of publishing all the sermons, first of all, to the Russian Athonite monks as the most caring workers in the city of spiritual enlightenment. January 6, 1894 St. Feofan died. The funeral orations reflected the deceased’s exceptional love for preaching the Word of God. For example, in the speech of MDA student S. Nikolsky: “(The deceased archpastor) publicly announced his plans for the leadership and immediate implementation of his plans for the vigilant preaching of the Word of God throughout all the cities and towns of his vast flock...” 575. A brief chronicle of the publications of sermons and pamphlets based on their homiletical content, starting from 1881 (the previous material was presented earlier), is placed in Appendix 576. Thus, the period of interaction with Athos in the publication of preaching brochures (1882–1894) turned out to be key in the spiritual and educational activities of St. Feofan. At this time, a kind of popular preaching “school” of St. appeared. Feofan, since the Athonite fathers began to widely publish spiritual and educational brochures, leaflets and other publications based on his sermons. Creative interaction with the fathers of the Russian Panteleimon Monastery led, in particular, to the creation and development of plans for the re-publication of the entire preaching heritage of St. Feofana on a fundamentally new level. § 2. The last sermon of St. Feofan, said during his period of retirement After five years of staying at the Vyshensky Monastery in 1871, St. Theophanes delivered his last sermon, delivered in the church space. The famous Tambov aristocrat and philanthropist, patron of the Vyshenskaya Hermitage, Emmanuil Dmitrievich Naryshkin (1813–1901) 577 invited him to the consecration of the house church in honor of St. Great Martyr Catherine on her estate not far from the Vyshenskaya Hermitage. As St. notes in the sermon itself. Feofan, the church was named in honor of St. Vmch. Catherine, the heavenly patroness of Emmanuel Dmitrievich’s wife Ekaterina Nikolaevna (Novosiltseva; 1818–1869), who died shortly before: “The establishment here is a monument to a departed, beloved person.” One can imagine with what internal tension this word was pronounced by the great spiritual enlightener of the Russian land, who, through going into the solitude of the Vyshensky monastery, preferred silence to the word. This sermon was published the same year in the Tambov Diocesan Gazette 578. St. himself Feofan did not consider her the last. Pronounced after a long period of silence, it has a number of distinctive features. Firstly, St. Theophanes drew attention to both the external and internal aspects of the construction of the church. The church itself is for the area where it is erected an internal and spiritual principle, which is designed to spiritualize everything around. “Before the erection of the church, it (that is, the village) was a body made of earth, and with its erection, the breath of life, and Divine life, was breathed into it; for in the church are the sources of this life. And this cohabitation became a completely Christian cohabitation.” But the church itself has external beauty, as well as internal spiritual beauty. “But let faith not stop at this beauty alone, but see into the inner meaning of the church.” Thus St. Theophanes immediately tried to attune his audience to that innermost inner mood in which he himself lived in monastic solitude. It is obvious that he spoke the sermon impromptu in his own manner, without attaching importance to the overly scholastic literary construction of the phrase. The idea that the church makes the surrounding area “Christian cohabitation,” among other things, is a missionary idea. It is obvious that St. Feofan, in his solitude, did not retreat from solving missionary and educational tasks. It is faith that is the main spiritualizing principle. Education and spiritual enlightenment should be carried out only through an Orthodox church, which imparts churchliness like no other place on earth. Secondly, St. Feofan calls on the organizers of the church to serve in it as often as possible. A church without service is like a person without breath. Without worship, a church is more likely not a church, but a “memorial monument.” “Make sure that services are performed in it as often as possible, so that it is open to everyone, both insiders and outsiders, so that it is full every time a sacrifice is made in it for the living and the dead. This is your final duty towards your church.” Thus, St. Theophan calls for statutory church piety, which he perceives not only as external ritual, but also, mainly, as the internal content of Christian life. Thirdly, St. Theophan pays special attention to preaching and repentance as two key features of spiritual work in the church. Those praying, in turn, are also called to realize a truly spiritual life in this church: “Be edified here by the word of God, be sanctified by the sacraments, heal wounds of conscience, lay down at the feet of the Lord all your sorrows and needs - mental and physical.” In the simplest life-giving words of St. Feofan describes the essence of spiritual life and achievement. The entire Christian life should be a profound process of repentance and return to God. The church is important precisely as a key space for repentance. St. Theophan repeatedly called in his sermons to repentance as a key thread of Christian life. It was precisely repentance during the period of Great Lent that was dedicated to the first thematic collection of sermons by St. Feofan. However, among the virtues and spiritual tasks that parishioners must realize in an Orthodox church, preaching and listening to the Divine Word comes first. It is the preaching of the Word of God that prompts the soul to repentance and sets it in a godly manner. Preaching turns out to be a priority activity, important both for the one who preaches and for the one who perceives this preaching message. In conclusion, St. Feofan revealed to his listeners his favorite thought: “You see now where everything is going. The goal is that by your prayerful presence in this church, a reverent attitude towards it outside of it, by kindling the fear of God in yourself and zealous fulfillment of God’s commandments, you will finally achieve this, so that you yourself will be built into a spiritual church - offering spiritual sacrifices, favorable to God, Jesus Christ (see: 1 Pet. 2, 5). The one who prays in the church himself becomes a small church, according to the Gospel saying: “The Kingdom of God is within us” (Luke 17:21). With the shortest calls of St. Theophan explained the very essence of Christian life, striving to acquire the Kingdom of Heaven and divine grace. This sermon, despite its brevity, amazes with the living ascetic concept of the church and church work of Orthodox Christians. In the word of St. Feofan there was a place for Orthodox asceticism, extremely concentrated in the main thing. Without a sincere attitude towards prayer and Christian virtues as the essence of Christian life, which is acquired in the Church, all other deeds are in vain and meaningless. The sermon is striking in its artlessness and depth. Reading it, we are imbued with the thoughts of the Vyshensky Recluse, who continued to value the art of preaching and, without interrupting silence and solitude, strove to increasingly spread spiritual enlightenment. For St. Feofan's short-term abandonment of the Vyshenskaya monastery was caused by exceptional circumstances and the urgent need to consecrate the church. The listeners of this sermon had a unique opportunity to join the words of the preacher, coming from a heart that was maximally purified by special ascetic deeds. This sermon, as the last one, can also be considered as the preaching testament of St. Feofan to future generations - to be extremely focused in prayer and other Christian virtues, performing service for the glory of God. Thus, highlighting a special sermon delivered in 1871 as an exception during the period of rest and seclusion allows us to draw a connecting line between the period of rest and seclusion and the period of active preaching. Analysis of the sermon shows that St. Feofan remained faithful to his preaching calling. The saint's retreat did not contradict the idea of ​​mission and spiritual enlightenment, which continued to be implemented by the Vyshensky Recluse, including in the form of a sermon. § 3. Ascetic motives of St. sermons. Feofana: using the example of the 1883 edition. 1. Contents and textual criticism of the publication (using the example of words 2–4) The collection “Words for the Lord’s, Theotokos and Solemn Days” was first published by the Athos Russian Panteleimon Monastery in 1883. It consists of two parts: “Words for the Lord’s, Theotokos and Solemn Days” (50 words) and “Words in honor of individual saints and less significant holidays” (21 words). It should be especially noted that the first part contains words spoken on coronation and other memorable days for the imperial family. The Athonite edition of “Words for the Lord’s, Mother of God and Solemn Days” included 71 words. The first part of the collection begins with a sermon for the New Year, delivered in 1856. After the New Year's sermons, there are sermons for the Epiphany of the Lord, a holiday celebrated at the beginning of the year, while sermons for the Nativity of Christ complete the calendar year according to the old style. Sermons from different years can be placed on the same holiday according to chronology. The central holiday of the church year is Easter, to which several sermons are dedicated. The second part of the publication begins with a sermon on Intercession. This compositional solution is explained by thought and emphasizes the special hagiographic nature of the sermon. Next, another sermon will be dedicated to the Protection of the Mother of God. In general, in the second part, compared to the first, there is less order. Thus, the second part includes a sermon on the Annunciation, which, according to the logic of the collection, could have been more appropriate in the first part. The question arises: were there any textual changes in the preparation of thematic collections of sermons and, in particular, the collection of holiday sermons in comparison with the sermons previously published in the key collections - Tambov and Vladimir? In order to answer this question, you can conduct a small textual study using the example of the first ten sermons from the holiday cycle. After the analysis, it can be stated that the publishers of 1883 very accurately reproduced the text of previous editions. The differences are minimal and are purely technical. The most characteristic difference is the summary of the sermon, included in an additional subtitle. So, for example, if the third word “In the week before Baptism” in the 1869 edition did not have a subtitle, then in the 1883 edition the following explanation is made: “The grace of the Holy Spirit flowing in Baptism captures the internal changes of the heart and the movements of the Spirit and from them forms in us a new inner man.” These subheadings have a special purpose - to orient the reader to the topic of the sermon, as a rule, ascetic or ascetic-polemical. Analysis of discrepancies led to the following preliminary results. The 1883 edition reveals the abbreviations allowed in previous editions, namely the most important abbreviations br. - brethren, and St. - saint. Typos were also corrected, mainly in adjectives with the negation “not” (resulting in combined spelling) or in verb forms with the negation “not” (resulting in separate spelling). The most difficult thing was correcting the spelling of lowercase and capital letters. In the 1883 edition, the spelling was much more correct. Let's give one more meaningful example. In the 4th word on the Baptism of the Lord it was said: “... so we too, with our hearts animated by the hope of salvation, will accept the reconciliation that shines in the Lord who is baptized, and we will enjoy Him!” (1869 edition). In the 1883 edition: “So we too, with our hearts animated by the hope of salvation, will accept the reconciliation that shines in the baptized Lord, and we will enjoy it!” In the first edition, it was about enjoying the Lord Himself as a result of partaking of the grace-filled gifts of Baptism, and in the 1883 edition, it refers to the enjoyment not of the Lord, but of the reconciliation He bestowed. Most likely, the second corrected version more accurately conveys the thought of St. Feofan. Here are the differences between the 1869 and 1883 editions using examples of three sermons: 2nd word (1864). The similarity is almost complete. · br. > brethren (in circulation); · all-good > all-good. 3rd word (1864). A number of typos were corrected in the 1883 edition: · not mediocre > immediate, 4th word on the Epiphany of the Lord (1864). · Son of Man > Son of Man, · inexhaustible > inexhaustible, The textual comparison could be continued. However, the examples given are enough to understand the general intention of St. Theophan and his assistants and co-workers in preparing the publication of holiday words, selected by them from previous preaching collections. In sermons, the text is completely preserved, with only grammatical corrections made. Thus, when preparing the thematic holiday collection of sermons for 1883, Saint Theophan introduced only grammatical corrections into the text of sermons selected from previous collections. The sermons of the holiday collection were selected according to a specific plan, reflecting the realities of life not only of the Church, but also of the state. 2. Ascetic leitmotif of the festive collection In the festive collection of sermons, which was being prepared for publication by the brethren of the Russian Panteleimon Monastery on Mount Athos, one can trace the special emphasis of St. Feofan on the ideal of internal spiritual perfection. We will try to reveal this ideal in a collection of holiday sermons using the example of the first ten out of 71, which can be divided into three thematic groups: 1. Words for the New Year; 2. Words for Epiphany; 3. Words for the Presentation. In the 1st sermon for the New Year, St. Theophanes offers a lengthy discussion about time and its transience, namely “the instruction offered to us on behalf of time” 579. People living in time find themselves shaky and changeable, but strengthened and supported by the power of God. “Let us confirm this thought in our minds and imprint it on our hearts. The all-effective power of God carries us over the abyss of nothingness, and we live, move and are. He will take away his spirit, withdraw his hand, and we will disappear and will not be remembered by anyone alive” 580. The thought of Divine omnipotence allows us to formulate the thesis about the closeness of God to man through the voice of conscience, that is, internal self-accusation according to the action of Divine grace. “And He is always nearby, and there is nowhere to run away from Him. This gnawing of conscience, which torments us for sin, is the touch of the All-Holy God to us, is His word: stop, repent. And there is nowhere to hide so as not to hear this voice. There is only one refuge - repentance" 581. Thus, from the omnipotence and closeness of God in relation to man, a spiritual lesson is drawn about the need for repentance as a necessary condition for approaching God. St. Theophan very boldly formulates the imperative that determines the Divine presence in man: “either be clean or repent” 582. This imperative expresses with extreme precision and vividness the essence of Christian life as approaching God and illumination with Divine light to the extent of purity, if we use the ancient formula of St. Gregory the Theologian. Next St. Feofan pays special attention to the past, which is not forgotten, despite its age. “Only the most recent [of] cases are remembered and those that can no longer be covered up, but all other cases have not disappeared, but exist, only hidden inside the heart and conscience.” The thought of the past, as well as the thought of Divine omnipotence, leads to the actualization of the concept of conscience as a place of storage of memory and a source of true repentance. In the last part of the New Year's sermon, St. Theophanes speaks of the future as a matter of surrendering oneself into the hands of God, that is, as of accepting Divine Providence in one’s life, whatever it may be. “Let us not know definitively what will happen to us in the future, but knowing one thing, that what pleases God will happen to us, we are confident that only good will happen to us” 583. So, the main call of St. Feofan on New Year's Day - to repent sincerely and deeply. God leads a person into the future, but the path forward is possible only with a light conscience, that is, with a conscience not burdened by past sins. In other words, St. Feofan thought of the New Year as a kind of threshold that can only be crossed by those who strive for purity and holiness in the most serious way. “Let us remember that our life is not a joke, and nothing in life should be a joke, for everything in it has an eternal price” 584. The sermon ends with a brief repetition of the thesis about the meaning of the present, past and future and a brief summary of human life as a kind of penance: “Our life on earth is a penance. And what is characteristic of the one who bears penance? “To complain, lament and cry about your sins” 585. The New Year is an important key theme in the art of preaching. On the eve of the feast of the Epiphany of the Lord, the theme of repentance acquired its special significance. The idea of ​​time as a positive movement forward in an effort to get rid of evil and achieve maximum good turns out to be a key thread in the sermon, which seeks through the concept of the meaning of time to encourage people to repentance and self-correction. The second sermon for the New Year is dedicated to revealing the meaning of newness - why the New Year is called “new”. Further in the sermon of St. Feofan skillfully describes the history of mankind after the Fall through the antithesis: external - internal. The external is the fall and life without God. Internal is the spiritual renewal of humanity, made possible thanks to the Incarnation of Christ the Savior. “When renewal, which now operates invisibly, has completed its work, when everything capable of renewal has partaken of this renewal, then these bonds of corruption will no longer be needed: the creation will be freed from them and will be revealed in all its pure and incorruptible beauty” 586. The saint contrasts the external and the internal, the old and the new, “decay” and renewal. Key quotations from Holy Scripture about the new heaven and new earth, as well as “Whoever is in Christ, he is a new creation” (2 Cor. 5:17), become the biblical basis for presenting the doctrine of the priority and superiority of the internal over the external and the new over the old. The sermon is not without a polemical beginning: “It is not surprising that you will meet people who judge newness differently, and consider what is actually renewal as decay, and what is decay as renewal” 587 . By such persons we mean both representatives of the pagan world and Western Christianity, which has fallen away from unity with the Orthodox East. St. Theophan endows non-Orthodox Christians with traits similar to those of paganism. “Remember now that the Western Renaissance is the restoration of paganism in defiance of Christianity” 588. “And we have formed a class of people who insist that the church - Christian - is dilapidation that must be discarded, and European education is a renewal that must be assimilated” 589. It is obvious that St. Theophan contrasts the general humanistic ideal with the ascetic ideal of Orthodoxy. Behind the apparent rigorism lies the ascetic position of St. Simeon the New Theologian and other Eastern fathers, who adhered to a holistic, wise ideal of Christian life, without separating theory from practice. The spiritual edification of the second sermon for the New Year complements and expands the edification of the first. Both sermons place emphasis on the inner spiritual principle in a person, which allows one to truly perceive and assimilate the grace-filled gifts taught in the Church. It is obvious that in the younger years of St. Theophan had the opportunity to compose a sermon as a lengthy treatise with repetitions and scientific and contemplative reflections on the meaning of time. During the period of service at the Vladimir See of St. Theophan achieved high preaching skill, which allowed him, almost in the form of impromptu, to present to his readers the height of the inner Christian ideal and, through the prism of this ideal, to offer serious criticism of education, which is not based on an active life according to Christian commandments. 2. Words for the Epiphany of the Lord 3rd word in the Week before Epiphany. The sermon after the New Year on the eve of Epiphany is devoted to the concept of “new birth.” The sermon proceeds initially from the exegesis of Rom. 6, 3.6. By “new birth” is meant baptism as the complete rebirth of a person. To reveal the stated theme of St. Theophanes describes the existence of man in paradise as an existence that “self-willingly determined itself to steadily walk in the holy will of God, interpreted by conscience...” 590. Particular attention is paid to conscience as an internal organ of man, especially responsible for communication with God. After the Fall, communion with God is broken, but through baptism it is restored 591. The sacrament of baptism is described by St. Feofan not as an external sacred rite, but as a restoration of the internal integrity of the human soul. “For the healing of these main infirmities, the grace of the Spirit is given to him (that is, to man), as the support of moral strength, and faith in the Lord Jesus Christ, as the only means to pacify the conscience and reunite with God” 592. A baptized person restores within himself the unity of spiritual forces - the unity of faith and grace, following the example of the unity of the Holy Trinity. After baptism, “Christians feel determined and strong to steadily walk in the will of God, about which they are zealous with readiness for all kinds of work and sacrifices, feeling the joy of Communion with God - temporary, still here, anticipating the never-ending joy that will be in eternity” 593. Thus, St. Theophan understands baptism as the fathers of the ancient church understood it - as the beginning of a new life in Christ, especially imbued with the light of holiness. It is obvious that St. Theophan identifies the feast of the Epiphany with the spiritual renewal of man in the sacrament of baptism. It may seem that such an identification does not clearly enough define the Baptism of the Lord, as a fact of biblical history, and the baptism of people, as an imitation of the example of Christ the Savior. However, in this identification of St. Theophan continues the teaching of St. John of Damascus, who distinguished eight types of baptism: 2) when crossing the Red Sea; 4) introductory John's baptism; 5) Christ the Savior and ours; 8) eternal punishment or the Last Judgment 594. Thus St. Theophan, in his teaching on spiritual baptism, continued the general thought (according to the division) of St. John of Damascus and other holy fathers and church writers, both early and later. Purification of the soul is the constant task of a monk and ascetic, as well as a Christian layman. According to patristic teaching, through baptism believers take a fundamentally new saving path of life. “Through holy baptism we are enriched with purity,” wrote St. Cyril of Alexandria 595. St. himself Theophan in his sermon paid special attention to restoring the integrity of lost powers in baptism. After baptism, as a new birth, Christians acquire a special gift of divine grace, which is absent from non-Christians. “In a Christian there is no longer only nature, but also grace” 596. This gift turns out to be a deeply internal gift and serves not to strengthen pride, but to acquire the virtue of humility. “All the glory of a Christian is within. Christians themselves cannot help but be aware of this difference and change - not to the detriment of their humility, but to give glory to God who saves them” 597. In the light of this teaching, one can describe the sacrament of baptism as a reorientation of a person from the external to the internal, as the beginning of a systematic and selfless spiritual life, which should not stop, but only intensify as the person strengthens on the spiritual path. As a skilled preacher, St. Feofana describes in his sermon the height and special significance of the sacrament of baptism and those spiritual responsibilities that are imposed on a person as a result of the performance of this sacrament. And only at the very end does he offer to expose those who do not care about the gifts they have received and deprive themselves of them: “... and if not, let us expose ourselves, and reproach ourselves, and hasten to make up for this deprivation through the sacrament of repentance, in which those who sin are again baptized, not in the font, but in tears, although they receive a new life the same as that given in the font” 598 . The last phrase of the sermon sounds very life-affirming. Lost treasure can be returned, but to return it you need to truly repent. St. Theophanes, for rhetorical purposes, contrasts the waters of the baptismal font with tears of repentance, despite the fact that the result of immersion in one or another element is the same. Due to this opposition, the preacher manages to methodically focus attention on the need for repentance as the renewal of grace-filled gifts through immersion, but in a different way - internal, self-denial, self-critical. 4th word on the Epiphany of the Lord. On the very day of the feast of Epiphany, St. Feofan continues to preach based on the antithesis “external - internal.” Outwardly, one can describe the event of the baptism of Christ the Savior by John on the Jordan, for it was visible and, thereby, describable. But the open heavens revealed the secret of the invisible intra-Trinity existence of the Trinity God. From the open heavens the light of the Divine flowed down to earth. This insight is not historical, but mystical in nature, relevant for Christians who have received baptismal gifts. “So, just as after a long night of darkness every creature thirsts for light and eagerly rushes to receive the first rays of the rising sun, so we, having fixed the eye of the mind enlightened by faith on the Epiphany, will preferably perceive the joyful rays of the Divine dispensation of our salvation, emitted by the merciful word of God the Father, and enjoy them” 599. Christians are called to genuine joy and genuine insight. “See that you do not desire otherwise than to rejoice at the hour of His light” 600. Divine light is the outpouring of the inner outward, but at the same time for the sake of inner illumination and perfection. Further in the sermon of St. Theophanes lists the spiritual obstacles emanating from the world, trying to seduce and seduce. In the light of the Epiphany, Christians are called to discernment in order to distinguish true light from false, true reconciliation from false, true power from false. The saint calls to strive for Christ the Savior: “…rather, strive for Him who is the way, the truth and life, truth, sanctification and deliverance” 601. The internal ideal of Christianity is fully taught by Christ the Savior, approaching Whom is achieved as the image of God is purified and perfected in oneself, as the Holy Fathers wrote about this. In the festive sermon on Epiphany, a new leitmotif appears - spiritual inner illumination - extremely important for combining the asceticism and mysticism of Christian life into a single whole. Achieving dispassion and vision of God is a kind of holiday for the ascetic, which is what the feast of the Epiphany teaches. 5th word on the Epiphany of the Lord. In this word of St. Theophan denounces pagan customs and the conversion of Orthodox Christians who have not kept baptismal vows in their lives to clairvoyants and demons. The general accusatory pathos of the sermon is conveyed in the following words: “In one part you have pagan customs that echo idolatry, and in the other there is a direct appeal to demons. What is this? Have you renounced the name of Christ? Or has the prince of darkness already reigned again, driven out by Christ our God?” 602 From the sermon we can conclude that insufficient zeal for the Christian life unwittingly leads to a state of paganism, under which St. Theophan understands the seduction of people who in one way or another please not God, but themselves. The sermon ends with a call to remove “from your behavior everything that may lie as a black spot on the light clothes that (Orthodox Christians) put on in baptism” 603. Light clothes are one of the constant spiritual images of St. Feofan, which has deep inner meaning as a symbol of the purity of the soul. It is obvious that this image is taken from the patristic tradition and the theology of the Apostle Paul: “all of you who were baptized into Christ have put on Christ (Gal. 3:27). 6th word on the Sunday of Epiphany. The 6th word in the Week of Epiphany is the 32nd word in the week of Enlightenment for 1864 in the same 1869 edition. In this word of St. Theophan first recalls the heat of jealousy, which he spoke about in one of the previous sermons. “This heat of zeal for God with love and selflessness constitutes such an integral feature of Christian life that whoever has it lives, whoever does not have it is either dead or frozen and asleep” 604. The emphasis on the fact that true life is possible through zeal is quite characteristic of the ascetic heritage of St. Feofan. The teaching about the need to maintain jealousy and spiritual warmth is one of the leitmotifs of his work. Typically, holy ascetic authors contrasted spiritual life with spiritual death. So, for example, Rev. Simeon the New Theologian wrote about resurrection before resurrection and death before death as the corresponding states of a righteous person who has achieved holiness or, conversely, a sinner who finds himself in the abyss of his own passions 605. St. Feofan very subtly describes the state of a spiritually indifferent and insensitive person - like death or a short stop or sleep. Through this technique, the preacher manages not to push away, but to give the sinner the opportunity to feel spiritual care and correct himself. In order of development of the sermon of St. Theophanes pays special attention to the fate of those who were baptized in infancy and whose life is a gradual increase and strengthening in freedom. When people reach a certain age, which can be characterized by the full presence of free will, they can be divided into three categories: 1. Zealots of Christian life. 2. Those who turn away from the Lord and 3. Those who take the path of passions. The lukewarm Christians about whom St. Theophan writes like this: “the third - we don’t know who they belong to - either to Christ or to the world, outwardly participate in all orders of Christian life, but turn their thoughts and hearts to another area and place their joy, pleasure and happiness in other objects: these are Christians who do not have the Spirit of Christ” 606. In continuation of the sermon, each group is offered its own edification. The former can be appeased for their exploits and zeal; for the latter, one can only pray. The main pathos of the sermon is aimed at encouraging lukewarm Christians, such as St. Theophanes also counts himself 607. The further development of the sermon is based on the antithesis “external - internal”, although the very concepts of “external” and “internal” are not used. The entire totality of habits and customs of modern Christians turns out to be external. “Everything with us is almost Christian, Christian or semi-Christian customs, Christian concepts, Christian speeches, many Christian rules and deeds” 608. The inner is the “Christian heart,” whose “good is in God,” this is “zeal, strong as death, for pleasing God and salvation” 609. The preacher calls on his listeners to begin to independently persuade their soul so that it begins to improve, and offers a lengthy request and prayer addressed to his own soul. In a sermon that is built on appeals to the listeners in the second person plural, a text appears that they must address to their own soul with the indicative mood in the third person, and then with the imperative in the second person singular. “You are created in the image and likeness of God. The infinite God was so pleased to arrange you so as to shine in you with His perfections, like the sun shines in a small drop of water, and to be visible in you and to you, and to everyone who sees you - earthly and heavenly" 610. “What are you standing for - turn to the Lord and begin to work hard for Him!... Seek the Lord! God or the world - there is no middle" 611. At the beginning of this unusual address, the soul is spoken of as created in the image and likeness of God. The saint describes the ideal state of the soul, within which the image of God shines with the special light of jealousy. Thus, jealousy is the original characteristic of the primordial man and the saints who reach the state of the first Adam or even surpass him. This thought of St. Feofana is fully consistent with patristic anthropology and continues it. According to a number of holy fathers, man is called the “great world” in the “small” 612 due to the presence of the Divine image in him. The words about the light that emanates from the Divine image, and the comparison of the radiance of this light with the sun, the rays of which are reflected in “a small drop of water,” make this description as convincing and vitally important for those who strive to walk the path of Christian perfection. However, due to his imperfection, man fell and plunged into darkness. The call to turn to the Lord and make a clear choice between God and the world, despite its well-known nature, is in the mouth of St. Feofana acquires exceptional relevance. The preacher’s word strives not only to reach the heart of an indifferent person, but also to truly lead him out of a state of impasse and hopelessness. In this sermon, St. Feofan compares the internal correction of a person with the light and soaring contents of a balloon. “Won’t the same thing happen to us that happens to balloons? - Being filled with gas, the finest element, with what speed they rush upward! Let us also fill our souls with heavenly truths and convictions” 613. Comparison with a hot air balloon in the era of St. Feofana was quite modern. As you know, the first balloon was made in 1783. Initially, balloons were filled with hot air, and later with the following gases: hydrogen, water gas, illuminating gas and ammonia. Thus, St. Feofan not only preached about the special priority of the internal over the external in people's lives, but also found new images and comparisons in order to give his sermon the most authoritative and lively character. “Internal change, or turning point, depends on conscientiousness in relation to the conscious truth, and this conscientiousness is always from us” 614. “Now put pleasing the Lord in first place and rearrange everything else according to the demands of this single goal - and your inner mood will change. On the outside, everything will remain the same, only the heart will become new. That's it! Is this too much? 615 The sermon ends with a unique figurative comparison of St. Theophan: “Oh, if only we would all submit to Him and surrender our hearts to Him and, contemplating Him face to face within ourselves, would all revolve in His light, around Him, just as all the luminaries turn around the sun, turned towards it and illuminated by it, forming their own special harmonious choir!” 616 The preacher compares the image of God located inside everyone with the only sun, as the center of the universe and all planets. The image of God is not only resemblance to God, but the action within the zealous soul of Divine grace. This comparison is based on the ancient maxim of St. Basil the Great: “Listen to yourself in order to listen to God” 617, which in turn goes back to the saying attributed to Socrates: “Know yourself” 618. St. Theophan constantly writes about light as a key characteristic of the image of God in us, in order to show the true meaning of zeal to which he called his listeners. The 7th word on the Sunday of Epiphany, just like the 5th word on Epiphany, is dedicated to the denunciation of pagan customs in Christian society. In the 1869 edition of the Vladimir Sermons it comes immediately after the 5th word on Epiphany and echoes it (both words were spoken in 1865). St. Theophan understood well that his sermon would be perceived by some as an indication to decisively correct themselves, while others would correct themselves slowly. In order to maintain a dialogue with all his listeners, at the end of the sermon he allows a self-deprecating appeal to them with a request to forgive him for his severity: “So bear with us if, out of love for you, sometimes a reproachful word is uttered” 619. Next St. Feofan places in his collection three words on the Presentation of the Lord, spoken in 1861, 1862 and 1864. respectively. The Sermon on the Presentation, delivered on February 9, 1864, was described in the chapter devoted to the sermons of the Vladimir period. 8th word on Candlemas (1861). The first homily on the Presentation of the Lord, placed in the festive collection, speaks first about the direct participants in the feast of the Presentation, whose eyes were “fixed on the Savior” 620, and immediately about modern listeners of the sermon: “...we are all called not to just a mental representation of this bliss, but to actually taste it, because we are all called to have and carry the Lord within ourselves and to disappear in Him with all our might your spirit" 621. In order to be genuine eyewitnesses of the Divine meeting and to participate in it, believers are called to go through the following spiritual stages: 1. “First of all, repent. This will be the same as turning the gaze and the whole body towards the path to meet the Lord and the first entry onto this path” 622. 2. Then you need to tune yourself to constant attention towards Christ the Savior: a) dedicate all deeds, words and thoughts to Christ; b) combine prayers and strict adherence to church regulations with everyday affairs; c) devote free time to spiritual reading and contemplation. The last subparagraph of St. Theophanes explains as follows: “You will fill the remaining time by reading the Scriptures about the Lord, or listening to a conversation about Him, or by personally thinking about Him and the great work of salvation that He accomplished on earth” 623. As a result of constant attention to Christ, the entire life of Christians will be filled with Christ and will not be empty, but full, not idle, but hardworking. Then “...you will see for yourself that there will be nothing left either inside or outside of you that does not bear a reminder of the Lord, does not bring Him to your attention, does not exhaust your spirit to meet Him” 624, St. concludes his reflection on attention. Feofan. 3. From the content of the third paragraph it becomes clearer that St. Theophan, in the second point of his sermon, had in mind more external virtues based on the desire to meet God and preserve the gifts of this meeting in one’s life. General spiritual logic of St. Theophan is this: you need to move from external to internal, from fulfilling prayer rules and services with external participation to performing unceasing prayer within yourself: “... under the fulfillment of all prayers or participation in divine services, sympathy should be formed in the heart only for the Lord and the Lord's; reading and hearing the Scriptures about the Lord should be based on the willing aspiration of the attention of our mind to the one Lord” 625. Thus, external prayer and external reading must become internal prayer and internal reading, coinciding with the internal disposition of the soul. “Those labors are the cultivation of the field, and these strivings are the rising of what is sown; these are the trunk and branches, and these are the flower and the fruit” 626. Spiritual logic of St. Feofana is especially relevant in the modern world, which often seeks to contrast the external with the internal, which ultimately leads to a weakening of both. St. Feofan does not argue with the exceptional importance of the internal ideal. On the contrary, he emphasizes it, but points out the deep connection that exists between the external and the internal on the path to achieving unity with God. “And since the Lord is everywhere and Himself seeks to meet with our spirit, their mutual meeting after this takes place by itself” 627. Achieving unity with God, Who Himself seeks unity with man, is the most important goal in the life of Christians. “(The Lord) will enter into you and rest in you, as in the arms of Simeon the Righteous. There is no longer any possibility of easing the work necessary in seeking to meet the Lord with anything else. The Jesus Prayer: Lord Jesus Christ, Son of God, have mercy on me - it can strongly and powerfully help in this work” 628. St. concludes with such ascetic admonitions. Theophan his word on Candlemas, which becomes a kind of short catechism of ascetic and spiritual life. 9th word on Candlemas (1862). In a sermon preached the following year, 1862, the leitmotif of the need to lead a deepened inner life continues. At the beginning of the sermon, St. Feofan, even faster than in what he said a year ago, moves on to actualizing the ideal of a person’s meeting with God. “The soul that has met the Lord and is met by Him tastes supernatural bliss” 629. At the beginning of the sermon, the author offers an ascetic typological interpretation. The Virgin Mary meeting the Lord is a symbol of purity. Elder Simeon and the prophetess Anna are a symbol of dispassion 630. Next St. Theophan depicts in a few words the entire system of Christian asceticism: “Purity is dispassion. The path to dispassion is fulfilling the commandments. Each commandment, fulfilled and accepted by the heart as the law of constant activity, kills the passion that is contrary to oneself. Yet the commandments, received in this way, kill all passions and instill dispassion” 631. The subsequent part of the sermon is devoted to revealing the way to fulfill the commandments. This path is extremely narrow, being a difficult gospel path, and at the same time broad, as accessible to any rank and rank. “If anyone is a virgin, be a virgin like the Most Pure One; If anyone is in the family, do the deeds of family righteousness, like Joseph; whoever is a widower, be a widower like Anna; If anyone serves, serve like Simeon. Don't go far for the commandments. They are at hand. Live well, as a family man, as a citizen, as a son of the Church, or as a virgin and widower who has dedicated himself to the Lord, and you will live according to the commandments, and Christ will sanctify you, and will deign to be accepted into the arms of your heart, as into the arms of the righteous Simeon” 632. The general description of the Christian vocation is depicted in expressive archpastoral words, skillful, literary, lively and heartfelt. A lazy listener might seem to be able to conclude that there is no need to work and that it is enough to live in one’s rank and in one’s own affairs without much spiritual labor. However, St. Theophanes emphasizes another idea about the proximity of the commandments as the need to immediately begin to live according to the commandments. The call “Do not go far to follow the commandments” does not mean a delay in fulfilling the commandments, but a call to immediately begin to fulfill them. The Lord appeared and revealed himself to some saints externally, but the most important thing is His internal, spiritual manifestation, “some mysterious appearance of the Lord in the spirit and to our spirit” 633. “Such, having met Him once, remain unceasingly in this meeting...” 634. Having provided his listeners with some kind of spiritual relaxation through a description of the highest ideal of vision and knowledge of God, to which they should strive, St. Feofan again points out the need for zealous movement towards this ideal along the spiritual path. 10th word on Candlemas (1864). The third word of St. Theophan on the Presentation, placed in a collection of holiday sermons. This word was analyzed separately in the chapter devoted to the sermons of the Vladimir period 635. In addition to the analysis, we note that St. Theophan, in exegesis of the key gospel verse, Behold, the Kingdom of God is within you (Luke 17:21) 636, pays special attention to the reign of God within the human soul as a special task, for the achievement of which it is necessary to fulfill a number of conditions. St. Theophanes writes about God as the “king of the mind,” as the “king of the will and conscience,” and as the “king of the heart.” These expressions suggest a genuine spiritual connection between man and God at the level of mind, will and heart. So, for example, “God is the king of our mind, when the mind, through submission to faith, having assimilated everything that is communicated to us in holy revelation, thinks about the one God and judges everything that exists and happens according to God” 637. This interpretation presupposes the exegesis of Luke. 17, 21 in the sense of the Kingdom of God as faith, which is acquired within the soul as a precious spiritual treasure. If in the previous words of St. Theophan outlined a certain spiritual logic of approaching God from the external to the internal, then in this word he proceeds from the deep priority of the internal over the external, which also determines the reverse move - from the internal to the external, when the one who has the internal receives consequences on the external level of his being. “So - inside. But the Kingdom of God extends inward and outward. For when everything that is said within us is completed, then everything external is rebuilt in the same spirit and direction: the tongue, eyes, hearing, and all other senses begin to act in the same spirit; the same spirit then guides every outward movement and every action, alone, in the family, in office, in society and in all everyday relationships - in a word, then in all manifestations of our inner life, God is the tactile ruler, which is imprinted in the attention of everyone, according to the word of the Lord: so let your light shine before men, so that they may see your good deeds and glorify your Father who is in heaven "( Matthew 5, 16) 638. For genuine correction of life on the internal and external level, it is necessary to “submit to God and surrender yourself to Him” 639, that is, fulfill the imperative laid down in the Gospel verse: This Kingdom of God is within you (Luke 17:21). As in other sermons, St. Feofan confronts his readers with a formal choice, in which all that remains is to accept what is due: “There is only one thing left: either destruction, or do this” 640. From a brief review of the first ten sermons from the festive series of sermons, published with the support of the Russian Panteleimon Monastery on Athos, it is clear that the theme of the need for internal perfection runs through the sermons as a key leitmotif. In two sermons: the 5th word on the Epiphany of the Lord and the 7th word on Epiphany Sunday, delivered to the Vladimir flock in 1865, the “pagan customs” of Christians are exposed without sufficiently revealing the internal ideal of Christian asceticism. But in the main body of the 8 remaining, attempts are made to indicate the spiritual path of Christian perfection, leading either from external good deeds to internal attention and prayer, or, conversely, from the achievement of internal faith to the manifestation of this faith and other virtues externally. Harmony between internal and external is one of the characteristic features of St.’s spirituality. Theophan, which he inherited from the patristic tradition that preceded him. Thus, an analysis of the content of the first 10 sermons of the 1883 Festive Collection shows that the main leitmotif of the sermons is the ideal of internal perfection. The consistent disclosure of this ideal shows one of the most important themes, which made it possible to present to the reader of the collection not just scattered words spoken at different times and on different topics, but a unique system - a single spiritual and edifying whole. § 4. Features of preaching in the epistolary heritage of St. Feofana Turning to the study of the characteristics of a particular speech genre, we can identify a number of specific features that are usually called genre dominants. A sermon is a genre of religious discourse, endowed with such specific genre characteristics as secondary in relation to the precedent text; interpretation, exegesis, commentary on religious texts, primary sources. The main communicative goal is edification. Traditionally in speech science it is generally accepted that preaching is an oral speech genre. The role and place of the epistolary genre in the communication system differs significantly from the sermon genre. First of all, it should be noted that this is a genre of written speech. The consequence of this is a large number of written monuments of the epistolary heritage of authors from completely different eras. Initially, writing arose outside of literature and art as a method of communication (this means that the main communicative purpose of writing in this case is the communication of information), but during the course of its existence it underwent significant genre transformations. We can say that the epistolary genre has a significant degree of internal freedom. As already noted, during the course of their existence in the communicative system, speech genres can transform, acquire new specific features and characteristics, and sometimes become a hypergenre, that is, combine speech genres of different forms, united together by one intention. Since the study of the genre structure of the work of St. Theophan is not the main task of this study, one can only assume that preaching in the heritage of St. Theophan the Recluse acquires the features of a hypergenre. This is especially clearly manifested in the epistolary of the saint. Firstly, the letters of the Right Reverend are edifying in nature, which is typical for the homiletical heritage. Secondly, the topics of sermons and letters quite often coincide. Thirdly, the letters of St. Theophanes contain explanations of patristic books, interpretation or interpretation of certain spiritual primary sources. A detailed study of the epistolary of St. We devoted a separate publication to Theophan the Recluse in the light of his homiletical tradition in the peer-reviewed scientific journal (VAK) - “Theological Bulletin” 641. Let us note here only some fundamentally important remarks regarding the designated topic. Initially letters to St. Feofan were published in three separate books: “Letters about Christian life” (St. Petersburg, 1858); “Letters about spiritual life” (St. Petersburg, 1872); “Letters to various persons, and about various subjects of faith and life” (M., 1882). Subsequently, a significant part of the saint's letters were included in eight issues published in 1898–1901. Athos Russian Panteleimon Monastery; letters were sent by correspondents to the editorial offices of magazines immediately after the death of the Right Reverend 642. A study of unprecedented scale was undertaken by Arch. Georgy (Tertyshnikov); as a result, an appendix was compiled to his dissertation 643: “Letters from Bishop Theophan to various persons, not included in the VIII issue” 644. But even this work did not exhaust all the possibilities of finding new epistolary documents. They are found as in the originals, i.e. in handwritten form, and in forgotten publications that have not been introduced into scientific circulation - mainly in periodicals. A significant part of the new and previously unknown letters has been published or is being prepared for publication in the Chronicle of St. Feofan, especially in volumes 3–5. Thus, if we talk about the entire epistolary heritage of St. Feofan, then according to conservative estimates we can talk about two and a half thousand letters. The volume of the surviving epistolary of St. Theophanes is fully comparable to the existing epistolary collections of great Russian writers, and in terms of the spiritual content of the letters of St. Feofan occupy an exceptional place in the history of Russian spiritual literature. Archimandrite Job (Gumerov) in his dissertation “Essays on the history of preaching in Russia in the 18th–19th centuries.” formulated a fruitful idea about “overcoming the approach prevailing in historical-homiletical literature, when the study of preaching creativity was carried out on the basis of only classical forms of preaching (words, conversations, teachings)” 645 and about the need to involve in the analysis “all works in which the goal of spiritual enlightenment was directly set” 646. “Revising the criterion of homiletical creativity” 647, going beyond the traditional genre definitions that narrowed the understanding of the activities of preachers, are especially relevant, according to the fair judgment of Archimandrite Job, “in relation to such spiritual writers as St. Tikhon of Zadonsk, St. Ignatius Brianchaninov, St. Theophan the Recluse, St. right John of Kronstadt » 648. Supporting and continuing the thought of Archimandrite Job, we note that, having lost personal communication with the flock during his almost thirty years of retirement (he spent most of this time in the Vyshensky retreat), St. Feofan continued his care in letters. His correspondents were people from different strata of Russian society: nobles and merchants, bishops and simple monks, peasants, townspeople, military men; Among them are people of different ages: from very young to old people. And they all turned to the Vyshensky Recluse with letters of confession, which contained questions that were vitally important to them. St. Theophan deeply knew his era, its acute spiritual and moral problems, the main theological issues that urgently required an immediate solution. In his letters, he had to answer questions not only of a personal nature, but also talk about the general problems of the modern world, and reveal the diseases of the century. A sermon is, in the words of Archbishop Ambrose (Klyucharyov), “a word that gives, excites and directs life” 649. Without exception, all letters to St. Theophanes have this homiletical property. Let us recall that, explaining his unexpected departure from the Vladimir See to Vysha, the Right Reverend wrote: “I have in mind to serve the Church of God, only to serve in a different way. Grant, Lord, that this intention may not be frustrated if I am awarded peace!” 650. In these lines of the Right Reverend we see confirmation of the idea expressed above that to preach St. Feofan continued in retreat - “only in a different way.” Roll calls in letters to St. Feofan with the theme of church sermons are often found. In his words on holidays and Sundays, the Right Reverend, as a rule, drew the attention of listeners to the spiritual and saving meaning of the day's holidays and church events. The preacher knew how to show the indissoluble connection between times, biblical and modern events. In a letter to St. Feofan to E.D., written on September 14, 1891 - on the Exaltation of the Honest and Life-Giving Cross of the Lord - one of the examples of such a homiletical technique is found. The Right Reverend wrote “instead of greetings on the holiday”: “Nowadays a cross is erected in churches in monasteries. But all this is external. There is a spiritual erection of the cross in the heart. It happens when someone firmly decides on self-crucifixion or the mortification of their passions, which is so essential in Christians that, according to the Apostle, those alone are Christ’s who have crucified their flesh with passions and lusts. Having erected this cross within themselves, Christians keep it erected throughout their lives. Is this so, let every Christian soul ask itself and listen to what answer its conscience gives in its heart” 651. In letters from Vysha to St. Feofan gives recommendations on reading the Bible and patristic books. “You, of course, read the daily readings in church from the Apostles and St. Gospels, as expected. And if not, start it. This will be God’s daily lesson for you,” wrote St. Feofan to one of his correspondents. - Here's what you do. After reading the Apostle, extract a general idea and stick with it. After reading the Gospel, do the same. To this add the following: if any text from the Apostle or the Gospel attracts especially attention, take it into the subject of discussion, and discuss it, extracting edifying thoughts from it, and with them feeding the soul by bringing these thoughts to the senses... You will have the table of God... or a royal dinner. If one text does not turn out to be so... do this with the entire content of the Apostle or the Gospel..." (December 12, 1888) 652. Such an edifying appeal is aimed at ensuring that meaningful reading stimulates the work of the soul and heart - like a sermon in church with an interpretation of words from the Holy Gospel and the Apostle influences the listener. Much less often than in sermons, in the letters of St. Theophanes there are solemn lines in the style of epideictic eloquence, dedicated, as a rule, to the twelve holidays. This is explained by the fact that private letters, firstly, were mainly answers to confessional questions from correspondents, and besides, the saint rarely wrote congratulations. At the same time, the events of the church year, which determined the internal structure of the entire homiletical heritage of St. Theophan and gave a reason to unfold before the readers the entire wondrous panorama of the Divine economy, the deep meaning of Orthodoxy, are reflected in the epistolary of the Vyshinsky Recluse. These letters were not sent by mail, but were transmitted through the cell attendant - in response to notes transmitted in the same way. This is the letter to N.I. Kugusheva dated February 15, 1892 on the eve of Lent: “Lord, bless your visit and grant your soul the benefit of what you have seen and heard. Nowadays, not only in the monastery, but also around it, everything is quiet and peaceful. No chanting or harmonica playing can be heard. Real preparation for St. Pentecostal. Have you decided to prepare in the best way for the meeting of St. post. Bless, Lord, that you may receive Holy Communion according to your faith. Through this, not only the doors of fasting, but also the gates of heaven will be opened to you” 653. Six members of the family of the Kugushev princes were in correspondence with St. Feofan 654. Five hundred letters to them make up a fourth of the epistolary published by the Athonites. The beginning was made by Nadezhda Ilyinichna Kugusheva, née Boratynskaya. Then her daughters Alexandra Ivanovna and Anastasia Ivanovna, to whom St. Feofan gave the humorous nicknames Belichka and Chernichka in his letters, and over the years they began to turn to Vysha with questions of spiritual content. The youngest son, Ilya Ivanovich Kugushev, having matured, also became the bishop’s correspondent. The letters of St. Feofan and to two nieces of N.I. Kugusheva: to the “Moscow Wisdom” S.N. Sleptsova and to the “Anosinskaya Treasurer” nun Leonida (Obukhova). For all recipients at St. Feofan had his own special words, special recommendations and instructions; differences are noticeable even in intonation and vocabulary, consistent with the situation and personality of the addressee. This is a homiletical device of accommodation that is often found in the sermons of St. Feofan, addressed under different circumstances to different listeners. The letter to N.I. Kugusheva is a response to her message about domestic troubles and a reminder of the main thing: “Changes in spirit are our common destiny. You must endure, handing over your fate into the hands of God. Let us be concerned about one thing, to always be with the Lord. In all cases, turn directly to Him, reveal to Him the burdens of your soul, and pray that He will deliver you if He wills. Joy and consolation are not the final evidence of a good mood. The main thing is determination and zeal to please God, a contrite spirit and a contrite and humble heart, and surrender to the will of God. When this is there, it is good” (October 22, 1888) 655. The letters to Belichka reflected the energetic, but at the same time confused nature of the correspondent of St. Feofan. And in every letter from Vysha there is love and patience, which foresaw the difficult path of the addressee to monastic tonsure, and then to the schema, which Belichka accepted with the name Feofania. “The squirrel itself doesn’t know what it wants,” St. shared his observations. Feofan with N.I. Kugusheva. “Her soul seeks the best: for it thinks to find it outside of God, where it is not better, but worse.” She must seek God, cleave to God, and the soul will calm down, satiated with all-encompassing good. And she doesn’t know where she’s turning her eyes. She has a great sense and willpower is not small” 656. And again: “I can repeat with complete confidence that the Lord will show His mercy to her” 657. Belichka himself gave the answer “to all accidents”: to save the soul. “When the soul is saved, everything else be gone, or whatever, the salvation of the soul is reconciled with all the orders of life, and not only reconciled, but also revives and sanctifies them all” 658. Spiritual guidance of St. Feofan's letters to Chernichka - Anastasia Ivanovna Kugusheva - are of a completely different nature. From an early age, the younger sister was distinguished by her good behavior, persistent desire to live according to the commandments of God, and thoughts about monasticism. And St. Feofan warned her against making quick decisions: “After all, you have a monastery at home. All that remains is to retire inside your chest and heart. Take care of this. And you will be a walking monastery, i.e. solitary" 659. “Anastasia Kugusheva did not marry and did not take monastic vows. She dedicated her service to her loved ones, becoming an indispensable moral support for them in the trials and sorrows of the 20th century” 660. In letters to the youngest son of N.I. Kugusheva - Ilya Ivanovich - St. Feofan called the addressee Ilya Muromets, since he studied in Murom. We see concern for the spiritual growth of the young man in every letter from Above. This is a genuine school for overcoming those temptations that constitute the main danger of youth. “Get ready to confess and receive communion. May the Lord grant this to be done successfully. You will read this letter after confession and communion. Therefore, I attach another good wish - may the power of these Sacraments be preserved in you, without interruption or weakening. You thirst for spiritual enlightenment. It comes by itself when someone follows the path of spiritual life, and to the extent that the requirements of such a life are fulfilled, the fruit is obtained, and then enlightenment comes... We have worked a lot about success in the spiritual life... But the matter is simply accomplished. We need to plant its root deeper. The root is the fear of God! When he comes, he will arrange everything, teach everything... Pray for him!.. and try to develop him with your thoughts” 661. Edification is a feature that brings together the epistolary of St. Feofan with his homiletics. One can find many examples of such epistolary teachings by the Right Reverend, which has made them universal and useful spiritual reading. In a letter dated October 22, 1888, addressed to attorney at law from Zadonsk M.R. Koryakin, St. Feofan points out the means of overcoming the addressee’s state of mind: “endure and pray” 662. At the end, the author of the letter cites the instructions of St. Isaac the Syrian - “in case of coldness and insensibility” 663: “Do not be embarrassed by thoughts and do not give in to mental relaxation, but be patient, read the books of teachers, force yourself to pray, and wait for help. She will come soon, and you won’t know it” 664. The main aspect of the sermon - the sotereological - becomes dominant in the epistolary heritage of St. Feofan. In a letter to a certain “S.V.” dated December 12, 1888 St. Theophanes, answering the question of how to deal with pride, with ego, with “I,” instructed: “Rub it and grind it into powder... Take a stone... the one that, having been torn away from the mountain, ground the idols into powder. The whole life is assigned to this... The method for this is simple: do not listen to me - and go against him. We heard the commandment about this from the lips of the Lord Himself: let him deny himself. Start observing yourself... and notice the manifestation of your self... and then - go against... in everything, both big and small” 665. We find even more echoes of sermons in letters to monastics: the Vyshinsky Recluse experimentally explained to his addressees how responsible the monastic cross is, how difficult the battle is and how tempted the invisible enemy is. In a letter “to the monastery confessor” he reminded of the responsibility of his obedience: “You are a confessor. Buy a knife - a sharp, sharp one - place it before your eyes - and look at it often, always bringing to mind the law according to which a confessor is supposed to cut off the tongue if he reveals to anyone the sins he is confessing, or gives any hint to guess about them. I have reason to think that confessors are doing this... They don’t remember what evil comes from this, i.e. if the idea spreads that confessors are not modest: confessions will not be complete, and then they will stop altogether” (October 5, 1890) 666. Frequently encountered in the saint's sermons addressed to monastics, Bishop Theophan repeated the demands on the need to match the internal mood with the external state and position later and in letters to numerous correspondents: “Why did you join the monastery? Dress up and be fashionable? Remember your first feelings and dispositions upon entering the monastery. How humble were they?! Then you did not expect anything except to be accepted. And now you want to be a queen. Banish these thoughts... return to your first feelings... and calm down! You have been in the monastery for 26 years: show the young nuns that you have not lived in vain and that you have learned very well to endure all vain lies. Looking at you, they too will be inspired to endure everything. If you continue to be discouraged, then they too will lose heart and begin to think that there is no benefit from the monastery” (October 15, 1884) 667. This letter was written in connection with the failure of the addressee to be tonsured into the minor schema. The core of Bishop Theophan's sermons has always been moral and ascetic ideals, the path to which lies through personal feats of severe asceticism. The letters contain more targeted, targeted instructions; but the essence is the same. “The artistic image of doing prayer is depicted by the fathers as an external aid and is subordinate to internal work,” wrote St. Feofan monk Fr. N. – And now, for the most part, they assimilate only the external side, neglecting the internal. – As soon as some warm movement appears in the heart, they decide: God gave it... and indulge in daydreaming about themselves. Then they condemn everyone who does not adhere to the artistic image of prayer, and not only this, but also church prayers, and those who strictly adhere to it, trying not to lower it. – Because of this, their progress in internal prayer ceases, and they are left with only external work. – And spiritual life ceases. Please be more concerned about internal prayer, diverting attention from the external... Prayer work leads to receiving the gift of prayer" (May 6, 1890) 668. While in seclusion, St. Feofan learned from the letters that came to him about all the important events of modern life. His letters from retreat are often analytical in nature; they, like the sermons, contain a lively response to the latest challenges of the time, including the assassination of Emperor Alexander II, the Russian-Turkish War of 1877–1878, active actions of sectarians in St. Petersburg, etc. Of research interest are two unpublished letters to St. Feofan, written from the shutter. A certain correspondent wrote him three letters with questions. The Eminence only managed to answer two. The third remained unanswered due to the death of the saint. These letters are kept in copies in the Archives of the Russian Panteleimon Monastery on Athos, in the file “Letters from Bishop Feofan (Govorov) to various correspondents for 1875–1893.” 669. The first letter touches on a topic that was relevant at that time - the Jesus Prayer. With the publication of “Frank stories of a wanderer to his spiritual father” 670, they were followed by a negative reaction from St. Macarius of Optina. The controversy surrounding this book did not subside for a very long time. St. Macarius writes “A Warning to Those Reading the Spiritual Books of the Fathers and Those Who Want to Perform the Mental Jesus Prayer” 671, where he critically examines the method of prayer that is proposed in the book “Frank Tales of a Pilgrim...”, which leads to delusion, and often to physical death. St. Theophan humbly admits: “I cannot give useful instructions about the Jesus Prayer, because I myself do not know how to cope with it” 672. But nevertheless, it does not leave the questioner without edification: “Read books, learn through them. Consult with your spiritual father and with one of the like-minded brothers. The whole point here is to cry out in simplicity of heart and with faith to the Lord Jesus in well-known words... And try to do so... Learn to walk in the presence of God, i.e. always with the thought of God, omnipresent, all-seeing... See the eye of God established over your heart and seeing everything in it... and with the fear of God... After this, no lessons will be needed... Save yourself! E. Feofan" 673. The author of the second letter, to which the Vyshinsky Recluse responds, is a priest who was burdened by his sins before becoming a priest. Saint Theophan instructs him in a pastoral way: “If you are looking for peace, it will come, and inside you will hear the silent voice of the Lord: “Your sins are forgiven.” What is now in your soul is better than peace. This humbles you and motivates you to run to the Lord with contrition. And from here you have concern and effort to keep yourself unfallen. And when peace of heart comes from the Lord, then this very peace will protect you from falling. St. Apostle Peter fell into such a fall, but he did not seek rejection from the Apostolic rank, but only repented and cried... Do the same, and continue to do so until the end of your life. Ap. All his life Paul did not forget that he was a persecutor of the Church... Although from his words it is clear that he did this more in feelings of gratitude to the Lord, who had mercy on him” 674. Using the example of the responses to these two Athonite addressees, it is possible to reconstruct a very small fragment of that huge homiletical layer that researchers practically do not touch upon - the words of the shepherd before, during or after the Sacrament of Repentance, during the performance of religious services and various church and extra-church prayers. Here, in the epistolary genre, counseling and instruction are expressed - two of the three main duties of a pastor (the third is the performance of church Sacraments), to which St. Feofan dedicated his entire earthly life. Thus, it can be stated that during the period of conscious isolation and withdrawal from the world, St. Feofan continued his main preaching ministry and spiritual-educational mission in the epistolary genre - thanks to the opportunity to communicate with his flock through letters, which allowed him to continue his spiritual-educational activities. The proximity of the epistolary of St. Theophan's commitment to the preaching genre is also evident from the fact that letters, along with sermons, often became the primary material for creating books and brochures of a spiritual and educational nature on their basis. After retiring and going into seclusion in the life of St. Theophan, a new period has begun, which could be called a period of silence, according to the popular expression of St. Gregory the Theologian: “Silence is better than words” 675. However, even during this period, the love for preaching the word began to manifest itself in different forms: both in work on editions and reprints of one’s homiletical heritage, and in work on other spiritual and educational verbal genres. Work on the further publication of the homiletical heritage was carried out primarily in a spiritual and educational vein. In addition to finalizing the main collections of sermons from the period of archpastoral service at the Tambov and Vladimir departments of St. Feofan was involved in the preparation of thematic collections of sermons, publication of preaching brochures and issues, including in the form of individual articles. The initial period of retirement and seclusion can be characterized as a time of fairly intensive work on the editing of sermons in the process of preparing them for publication. Until a certain time, St. Theophanes worked with his homiletical heritage, becoming increasingly involved in composing new spiritual and educational works. In the subsequent period of more intensive interaction with Athos, St. Feofan again returned to preaching material as very suitable for creating small-volume spiritual and educational brochures. Beginning in 1866, after retiring and subsequently going into seclusion, St. Feofan began to engage in broader literary, spiritual and educational activities, largely based on his vast experience in preaching the word of God. The period of peace and seclusion is characterized by the appearance of other genre works, often built on the same principles of creating sermons. Attention St. Theophan's approach to his own preaching art during the period of rest and seclusion can in the future be significantly detailed through more thorough textual work. St.'s approach Theophan’s approach to editing and publishing sermons during periods of rest and seclusion is clearly shown by the thematic holiday collection of sermons of 1883, which became the next full-fledged publishing project after the publication of a collection of penitential and fasting themes. The special inclusion of coronation words in the festive collection reflected the realities of life not only of the Church, but also of the Russian state. When analyzing the first 10 words of the holiday collection, we were able to establish two leitmotifs: 1. Spiritual-ascetic ideal of inner perfection. 2. Denunciation of the pagan customs of Orthodox Christians. In general, it can be stated that the further work of St. Theophan’s work on the publication of sermons was not only of a technical, but also of a spiritual and creative nature. In the thematic holiday collection, the ascetic ideas of St. Feofan. During his stay at rest and in retreat, St. Feofan began to engage much more intensively in composing spiritual and edifying works in various genres. In all his spiritually edifying works, he strives to convey Divine truth as such, as well as to present in a multifaceted way the basic principles of Christian life. The third chapter ends with the identification of the homilitary element in the epistolary heritage of St. Feofan, which was created after 1866. From the formal side, the features of the homiletical genre are most clearly manifested in the epistolary heritage. For the Vyshensky Recluse, peace and seclusion are not only a place of individual salvation, but also a platform for further spiritual and educational activities. In some cases it is very difficult to distinguish between tracts compiled from sermons or from letters. Their unified semantic field and stylistics emphasize the close relationship between the preaching and epistolary genres, which is especially obvious in the heritage of St. Feofan. So, as the author who wrote the maximum number of books of spiritual content, Saint Theophan occupies an exceptional place in the history of Russian homiletics and domestic spiritual enlightenment. Chapter IV. The ideological and artistic originality of St.'s sermons. Feofana § 1. Ideological and thematic content of sermons In the homiletical and epistolary heritage of St. Feofan showed himself to be a deep expert on the modern era, its spiritual and moral pain points and theological issues that urgently required an immediate solution. In the ideological and thematic range of St. Feofan all genre varieties of homiletics are presented: conversations explaining the Holy Scriptures; sermons, the content of which is based on the church calendar; catechetical teachings; journalistic sermons answering contemporary questions and revealing the illnesses of the century, solemn speeches on particularly important events. Geography of the preaching activity of St. Feofana is the widest. At different periods of his church service, his sermons were heard in Kyiv, Novgorod, St. Petersburg, the Holy Land, Petrozavodsk, and in the cities and villages of the Tambov and Vladimir dioceses. The sermons of the Right Reverend were addressed to representatives of different classes: they were listened to by monastics in monasteries, nuns of women's monasteries, students of the St. Petersburg Theological Academy, seminaries and theological schools, peasants in rural churches, the Russian nobility, merchants, artisans in city cathedrals and churches. The ideological content and form of expression of sermons depended largely on the state of the flock. The saint used the principle of accommodation, formulated by St. Apostle Paul: “To the Jews I was like a Jew, to the Greeks like a Greek, I became everything to everyone, so that I could bring at least some to the Lord” (1 Cor. 9:20-22). A sermon is, in the words of Archbishop Ambrose (Klyucharyov), “a word that gives, excites and directs life” 676. St. also set this goal for himself. Feofan: to create a new quality in those listening, to develop the spiritual potential inherent in them, to teach them to see the Divine essence of phenomena. This, to a certain extent, explains the internal biblicalism of the sermons of St. Theophan, the presence of explicit and hidden quotes, references to the text of Holy Scripture, reminiscences, allusions. Bishop Theophan's church sermons were delivered on holidays and Sundays and on the occasion of important church and social events. In them, the Right Reverend instilled in his flock the ability to see the spiritual and saving meaning of Christian holidays and church events. The church year determines the internal structure of the entire homiletical heritage of St. Feofan. The twelfth feasts of the Lord and the Mother of God, the days of remembrance of the holy saints of God, gave rise to the revelation to believers of a wondrous panorama of the Divine economy, the deep meaning of Orthodoxy. These are sermons from the Tambov and Vladimir periods, such as on the Day of the Nativity of the Blessed Virgin Mary (September 8, 1863), in the week before the Exaltation (September 13, 1864), on the Exaltation of the Precious and Life-Giving Cross of the Lord (September 14, 1864), in the week after the Exaltation (September 20, 1864), on the day of the Archangel Michael and other disembodied Heavenly Powers (November 8, 1863), on the Entry into the Church of our Most Holy Lady Theotokos and Ever-Virgin Mary (November 21, 1863), on the day of the Holy Blessed Grand Duke Alexander Nevsky, in the Alexy schema (November 23, 1863), in the week before Epiphany (January 5, 1864), on the Epiphany of the Lord (6 January 1864), on the Presentation of the Lord (February 2, 1861), on St. Alexei the Man of God (March 17, 1861), on the Annunciation (March 25, 1861), on the Ascension of the Lord (June 1, 1861), on the day of the meeting of the Vladimir Icon of the Mother of God (June 23, 1861), on the Nativity of the Prophet John the Forerunner and Baptist of the Lord (June 24, 1861), on the day of the Supreme Saints Apostles Peter and Paul (June 29, 1861), etc. Events that had a predetermined meaning in the history of Christianity - the Nativity of Christ and the Epiphany - St. Theophan usually dedicated several sermons, introducing listeners to Christ, accompanying their entry into life in Christ. These are the sermons published later in the 28th week, before the Nativity of Christ (December 20, 1864); on the 30th week, before the Nativity of Christ (December 22, 1863); on the eve of the Nativity of Christ (Christmas Eve) at the Liturgy (December 24, 1863); on Christmas Day (December 25, 1863); on the week after the Nativity of Christ (December 29, 1863); on the week after the Nativity of Christ, the 31st week after Pentecost (December 30, 1862); in the week before Epiphany (January 5, 1864); on Epiphany (January 6, 1864); on Epiphany (January 6, 1865); per week after Epiphany (January 12, 1865). Preparatory weeks before Great Lent St. Theophanes paid special attention as a prologue to the time of sorrow and repentance. The sermons of this important period are piercing and heartfelt in their impact on the flock: in the week about the publican and the Pharisee, “Open the doors of repentance, O Giver of Life!” (January 24, 1860; February 9, 1864; January 24, 1865); on the week of the Prodigal Son (January 31, 1860; February 16, 1864; January 31, 1865); meat-eating week (February 7, 1860; February 23, 1864; February 7, 1865); per week of raw food (February 14, 1860; March 1, 1864). Lenten Sermons of St. Theophan, like those that preceded them, is immersed in the history of the Church, dedicated to the main events that mark milestones, memories of the sufferings of Jesus Christ on the Cross and the memory of great saints, symbolizing the Savior’s forty-day stay in the desert. These are the published sermons of this cycle: on Wednesday of the first week of Lent (February 17, 1860; March 4, 1864; February 17, 1865); Friday of the first week (February 19, 1860; March 6, 1864; February 19, 1865); on Saturday of the first week of Lent, martyrdom. Theodora Tirona (20 February 1860; 7 March 1864); in the second week of Great Lent, St. Gregory Palamas, archbishop. Thessalonite (February 28, 1860; March 15, 1864); in the third week of Lent, the Worship of the Cross (March 6, 1860; March 22, 1864); in the fourth week of Great Lent, St. John Climacus (March 13, 1860; March 29, 1864; March 14, 1865); in the fifth week of Great Lent, St. Mary of Egypt (20 March 1860; 5 April 1864; 21 March 1865); per week vai (April 12, 1864) Church services from Easter to Pentecost are the most solemn in the church calendar. The festive sermons of these weeks are presented in the homiletical heritage of St. Theophan in the words: on the 2nd week of Easter, the Apostle Thomas (April 10, 1860; April 26, 1864); on the 3rd week of Easter, the Holy Myrrh-Bearing Women (April 22, 1862; May 3, 1864); on the 4th week of Easter, about the paralytic (May 10, 1864); on the 5th week of Easter, about the Samaritan (May 1, 1860; May 6, 1862; May 17, 1864); on the 7th week of Easter, the Holy Fathers of the First Ecumenical Council (May 15, 1860; May 20, 1862); on the Ascension of the Lord (May 28, 1864); on the day of the Holy Trinity, Pentecost (May 22, 1860); on Holy Spirit Day (June 11, 1861; May 27, 1862). These sermons are filled with joy and jubilation, calming sad memories and sorrowful feelings: “We see special manifestations of joy in the songs, in the image of sacred rites, and in the decoration of churches, houses and even paths. And it’s clear why. This is all the flesh of the joy of life through the Holy Spirit in Christ Jesus our Lord” 677. Sermons for the Twelfth Feasts in the Homiletical Heritage of St. Theophanes constitute a special and significant part, also marked by high solemnity and features of epideictic eloquence. The best examples of such sermons were the words of St. Feofana: in the Sarov Hermitage on the day of the Dormition of the Blessed Virgin Mary (August 15, 1859); at the cemetery in Tambov for the Exaltation of the Honest and Life-Giving Cross of the Lord “For the word of the cross is foolishness to those who are perishing, but to those who are saved the power of God is. (1 Cor. 1:18)" (September 14, 1859, 1860); on the Entry into the Church of Our Most Holy Lady Theotokos and Ever-Virgin Mary (November 21, 1860); on Christmas Day (December 25, 1860); in the Kazan Monastery at the Bishop's House for the Meeting of the Lord God and Our Savior Jesus Christ (February 2, 1861, 1862); in the Kazan Monastery at the Bishop's House on the Annunciation of the Blessed Virgin Mary (March 25, 1861); on the 6th week, Vai (Palm Sunday. Entry of the Lord into Jerusalem on March 27, 1860); on the day of the Holy Trinity, Pentecost (May 22, 1860); in the women's Ascension Monastery. Tambov on the Ascension of the Lord (June 1, 1861); for the Transfiguration of the Lord God and our Savior Jesus Christ in the Church of the Intercession in the village of Savvatma, Elatomsky district, “with a large gathering of surrounding residents” (August 6, 1861), in the Tambov Transfiguration Cathedral (August 6, 1863). These sermons combine the signs of teacher (didactic) eloquence and solemn (epideictic) eloquence, which was characteristic of the Russian homiletical tradition, starting from the 11th-12th centuries, focused on the rules and techniques of Byzantine eloquence. Their structure is based on a special rhythmic three-part organization, consisting of an introduction, a narrative part and a conclusion. The introduction indicates the main topic to which the sermon will be devoted; in the main part this topic is revealed, interspersed with edifying digressions and explanations; the conclusion summarizes what has been said, confirming its correctness. Sermons of St. Feofan in the royal days, when the dates of accession to the throne, the crowning of the kingdom and other important events of the Court were highly solemnly celebrated, they were pronounced quite often and are well presented in published form. Official solemnity, combined with the emphasized importance of the event, did not overshadow the sermons of St. Feofan’s inherent clarity, confidential tone, and conversational intonations. The shepherd knew how to find some very personal, hidden motives, which revealed the entire burden of responsibility of royalty for the state and citizens entrusted to their care. This became a convincing and edifying example of faithful service to the Lord God, the Fatherland and one’s people. Sermons on royal days are presented with the words: on the day of the accession to the throne of the most pious sovereign, Emperor Alexander Nikolaevich (February 19, 1859); on the name day of His Imperial Highness the Righteous Sovereign Tsarevich and Grand Duke Nikolai Alexandrovich (Sept. 1844); on the day of the transfer of the relics of the holy blessed Grand Duke Alexander Nevsky and the name day of His Imperial Majesty, the most pious sovereign Emperor Alexander Nikolaevich (Aug. 30, 1858); on the birthday of Empress Maria Alexandrovna (July 27, 1859); after the funeral service for Empress Alexandra Feodorovna, on the fortieth day (November 1860); on the day of the Presentation of the Vladimir Icon of the Most Holy Theotokos about the health and long life of their imperial majesties and the entire august house (August 26, 1861); on the day of St. Nicholas, Archbishop of Myra in Lycia, miracle worker and name-bearer of Tsarevich Nicholas Alexandrovich (December 6, 1863; 1864); on the day of the Nativity of the Blessed Virgin Mary and the birth of the blessed sovereign Tsarevich and Grand Duke Nikolai Alexandrovich (September 8, 1864); before the memorial service for the deceased sovereign, heir to Tsarevich Nikolai Alexandrovich (April 13, 1865); before reading the Manifesto about the new heir - the blessed sovereign Tsarevich and Grand Duke Alexander Alexandrovich (April 28, 1865). The lesson of edification is contained in all the sermons of St. Feofan. Addressing the monastics with a pastoral word, St. Feofan especially emphasized how responsible the path they had embarked on was. “Through much labor and sweat, one gains access to the choir of virgins who rejoice around the Mother of God,” 678, the bishop addressed the sisters of the Vladimir convent. And he continued, warning against the discrepancy between their internal state and monastic robes: “The fact that you are within the walls of the monastery is not enough. That you are virgins is not enough. That you are fasting is not enough. Why don't you work hard enough? It’s not enough that you bow down. You need to fill your heart with all sorts of good dispositions” 679. Explaining his thought, he reminded the virgins with lamps without oil: “What was missing from the holy fools? In appearance, they were exactly like the wise ones, but when the moment came to meet the groom, they turned out to be worthless. Why? Because they had no oil in their lamps. “Oil here means the totality of all good feelings and dispositions of the heart that make the soul a beloved bride of the Lord and give entrance into the palaces of His glory” 680. Bishop Feofan repeated the words about the need to match the internal mood with the external state and position, addressing the seminarians of the city of Vladimir during the consecration of the seminary building for state-funded people: “You are the pupils of the Church. Show yourself to be churchmen not only in name, but more importantly in spirit and mood of mind, heart, character” 681. The sermon was never for St. Feofan’s work is formal, mechanically carried out. The word addressed to the flock invariably flowed from the depths of his heart, filled with love. On December 22, 1863, in the word “On the 30th week before the Nativity of Christ,” 682, addressing the brethren, he exhorted with fatherly care to beware of the spirits of flattery and destruction, which lead astray from the path of salvation and deprive them of eternal life in Christ Jesus, pushing them onto “the dark path of damage in the name of humanity. - “Humanity! Humanity!” - others repeat, in different twists, - What is humanity? There is what we received from Adam - damaged, unreliable, sinful. It is not in his name that we must fight, but in the name of Christianity, which returns us to true life through communication with the Lord Jesus Christ. As is the earthy, so are the earthy; as is the heavenly, so are the heavenly. Only those who enter into fellowship with the Lord receive renewed true life. Like branches, only those that are on the vine are alive; those that are not on the vine die and wither; So the only people who are alive are those who are in Christ. Humanity outside Christ the Lord is a dry branch - lifeless, no matter how carefully one feeds it and follows it” 683. In sight of St. Feofan addressed all the relevant and pressing issues of the current day: events in the church life of Russia, in particular the translation of the Bible; political life of society; split as a factor of internal disorder in the country; the spread of sectarianism and its harmful, seductive influence on the Orthodox population, etc. On trips to the entrusted dioceses, Bishop Theophan invariably preached sermons, explaining the deadly harm to the Orthodox society of the sectarian heresy. Contemporaries recalled that the words of Bishop Theophan always reached the depths of the heart, causing universal sobs and a desire to start a new, better life. “Tambov Diocesan Gazette” wrote that “his word, always distinguished by simplicity, coming from the heart and breathing with deep conviction, attracted a lot of listeners, especially from among the common people. The saint so captured the attention of the listeners that a dead silence reigned in the church, as a result of which even his weak voice could be heard in the most distant corners of the church” 684. Moral and ascetic ideals, the path to which lies through personal feats of severe asceticism, invariably remained the core of Bishop Theophan’s sermons. This brings his homiletics closer to the spiritual heritage of another outstanding contemporary - St. Ignatius (Brianchaninova). The main content of the sermon has always been the thought of Christ crucified for us; issues of modern life were linked to it and connections between world order phenomena were identified. The system of arguments is built by St. Theophan in a special ascetic way of interpreting the Holy Scriptures, with references to the holy fathers and ascetics; the experience of their ascetic life is refracted by the spiritual experience of the preacher in the circumstances of modern society. At the center of all Christianity is the Cross of Christ. From him rays emanate the doctrinal truths of redemption and justification, which contain the doctrine of salvation. All the sermons of Saint Theophan speak about the salvation of fallen man. And this is the main requirement for any Christian preaching, starting from apostolic times. If this requirement is not met and the preacher’s word does not contain the teaching of salvation, then his preaching cannot be called Christian. During his stay at the Tambov See of St. Theophan, in three sermons delivered on the Feast of the Exaltation of the Holy Cross, reveals his favorite thoughts and images in different ways. In the first sermon (1859), delivered at the Tambov cemetery 685, the Saint turns the listeners' gaze to the icon of the Resurrection of Christ, which depicts the Cross, which for the Old Testament righteous became “the ladder of ascent from hell to heaven” 686. In relation to each of us, the Calvary Cross prefigures our own cross, elevating us to the heavenly abodes. The preacher, speaking about the many crosses on which Christians are crucified with the Savior, focuses the listeners’ attention on three. The first cross is “our sorrowful stay on this earth, full of sorrows, hardships, displeasures, illnesses and all kinds of troubles” 687. In order for this cross, inevitable for everyone, to turn out to be salutary, one must consider one’s plight deserved, admit one’s guilt and “compassionately bear all that is sorrowful” 688. The second cross is “the totality of our weaknesses and shortcomings - mental and physical” 689, but most of all - “the totality of passions and wrong feelings and dispositions of our heart” 690. In order to turn this cross to your advantage, it is necessary “not to succumb to the wrong impulses of the heart; having succumbed accidentally, repent and again put yourself in a position of abuse against passions. Every refusal to passionate demands, every victory over them is a step under the cross and preparation for the progressive ascent along the cross to paradise” 691. The third image of the cross is “work that is inevitable for us and the hardship and patience associated with it in fulfilling the duties that lie upon us” 692. A person of any profession and rank, conscientiously fulfilling his duties, “will gain strength for the afterlife free ascent along the cross to heaven” 693. In a sermon in the Sukhotinsky Convent on the Feast of the Exaltation (1860) 694, the image of three crosses is reinterpreted into the idea of ​​a three-part cross, parts of which - lower, upper and transverse - correspond to three mandatory monastic virtues: self-sacrifice, patience and obedience, each of which, in turn, has an internal side - respectively: faith, hope and love. “Golgotha ​​for this cross is our heart,” the Saint teaches, “it is erected or erected by a zealous determination to live according to the spirit of Christ, and is composed of different heart dispositions, the main and source ones in Christian life” 695. In his sermon on the Exaltation, addressed to the Vladimir flock 696, Saint Theophan returns to the idea of ​​a three-part cross, each part of which corresponds to the three crosses described by the preacher in the first Tambov sermon on the Exaltation. The first part of the cross is the infirmities of human nature and the distorted directions of its strengths: “narrow-mindedness and immaturity of considerations, lack of energy in the will and its immobility for the deeds of duty, lethargy of feelings and their penchant for what is not necessary, and especially for the fiends of our selfhood - hordes of passions and all kinds of lust of the flesh” 697. There is a parallel here: the first part of the cross from this sermon corresponds to the second cross from the Tambov sermon. The second part is to the first cross: “The second end of our cross consists of all the labors and troubles of life” 698. And the third part is to the third cross: “The third horn of the cross is made up of labor to carry out the tasks that are obligatory for us... Let’s call this a cross of service to the Lord, society and our neighbors” 699. This is not the only example where Saint Theophan uses his favorite images and ideas in various sermons. One of his most frequently used diagrams illustrating the doctrine of salvation is borrowed from St. ap. Paul's trichotomous image of spirit, soul and body. At the same time, it can hardly be considered that the Apostle and the Saint teach about the three-component nature of human nature. Most likely, both of them are talking about three ontological levels at which a person, two-component by nature, can exist. The Spirit, as the highest power of the soul, is unthinkable in isolation from it, for all the holy fathers teach about the indivisibility of the human soul. An example of ascetic preaching is the Saint’s interpretation of the apostolic conception of the 27th Sunday after Pentecost (Eph. 6:10–17). The preacher draws attention to the words: Put on the full armor of God, for you are able to stand against the wiles of the devil (Eph. 6:11). Going over what kind of weapons these are, the Saint turns to the nature of man, each of whose parts is “subject to attack by its own special passions, and must be armed with its own special weapons” 700. The set of weapons against bodily passions is bodily exploits: “... the body must be taken into hand and taught it to live a pious life. “They who are Christ’s are the flesh crucified with passions and lusts (Gal.5:24)” 701. In the soul, in the first place, as the Saint teaches, there is imagination with memory - “a spiritual store with an indicator of its treasures” 702. Then come reason, will and taste, each subject to its own passions. “Finally, above the soul is the spirit - the power directed towards God and heavenly things. “The enemies here are: Forgetfulness of God, fearlessness, indifference and dislike for the sacred...” 703 The totality of all weapons against the passions of the flesh, soul and spirit is “prayer, going to church, all-round obedience, reading the word of God and the holy fathers, sober attention to oneself, bodily labor, vigil, bowing, solitude, storage of feelings, abstinence and fasting” 704. In his sermon on the week before Epiphany 705, Saint Theophan, to depict his favorite trichotomous scheme, resorts to the image of a telescope with three compositions: “When these three compositions are pushed into one another, the tubes do not show things properly, but when they are moved apart in proportion, everything is then clearly visible in them. The pipe is an image of our three-component composition - spirit, soul and body. In the fall, the spirit submitted to the soul, and the soul and spirit to the body, and through this they began to see their relationships poorly and behave badly in them. In a person who has received a new birth of grace (a person - Bishop P.), the spirit is elevated to its right - to keep the soul in its rank, and through it the body. Man then receives a predetermined order of the parts of nature, clearly recognizes his relationship to heaven and earth, and behaves with dignity in these relationships” 706. The sermon on the 23rd week after Pentecost 707 contains the same idea about the primacy of the spirit in the composition of human nature: “The stamp of humanity was in the spirit; and the spirit is a force living in God, drinking life from God and directing everything towards God - both in man and outside of him, both internal and external" 708. Not only in his sermons, but also in his exegetical works and letters, Saint Theophan repeatedly returned to his favorite trichotomous scheme. Thus, in the interpretation of the Epistle of St. ap. Paul to the Romans, he writes: “...man - spirit - soul - body. The spirit is destined to live in God, the soul is destined to organize earthly life under the guidance of the spirit, the body is to produce and maintain visible elemental life on earth under the guidance of both" 709 . In his sermons, Saint Theophan often denounced the spirit of religious indifference, false philanthropy and humanism. In the homily on the day of repose of St. ap. and the Evangelist John the Theologian (09/26/1865), the preacher exposes one of the most dangerous social ulcers of his time - indifference to the faith of the educated part of society. Pointing to “a special kind of superstition called indifferentism” 710, the Saint, using a rhetorical figure of warning, says in the words of his opponents: “Believe it as you want, it doesn’t matter, just love people as brothers, do good to them and have a beneficial effect on them... love, and that’s all; but believe in yourself as you want..." 711 . Exposing such superstition, the Saint says that “these clever people want to arrange everything themselves - without God - both their external well-being and their morality. That is why they manage in every possible way to weave such a system of teaching so that there is no need to talk about God in it. - And they strike at love. “They say you love yourself mutually, but what can you think about God?” 712 Saint Theophan denounces those who profess love without faith with the words of the Apostle of Love himself, to whom the indifferentists referred. Moreover, the Saint denies them the right to refer to beneficial activity as a manifestation of the love they profess: “It is true that the evidence of true life is fruitful activity in love; but in order to reach it and abide in it, one must accept all the truth of God by faith and go through all the sanctifying actions of God. “Only under this condition, that is, only those who are truly in love, can we grow all things into Him who is the Head, Christ (Eph. 4:18)” 713. In a sermon on the 25th week after Pentecost (11/10/1865) to 714 frivolous lovers of listening to “young philanthropists,” the Saint exhorts not to succumb to “the seductive cry: everything away, love alone is enough. “Wait to take everything away,” warns the preacher. - First, patiently go through everything offered to you by the rules of pious life in the Holy Church - everything from small to large. Through this you will achieve true love. True love, having come, will itself teach you what to do with everything that immature and inexperienced philanthropy considers unnecessary” 715. Saint Theophan contrasts the false philanthropic theory with the Orthodox teaching on the justification and rebirth of man. Using the terminology of the so-called legal theory of Atonement, the saint teaches that after the Fall, human nature was upset - man was damaged in life and his strength and became guilty before God. To be saved, fallen man must, firstly, be justified before God, become righteous before His infinite justice, and be reconciled with his Creator. “For the unjustified, unreconciled, by nature a child of wrath, according to the Apostle, is deprived of every benevolent blessing of God, which fertilizes and opens up the depths of human nature, and as a result, feeling within himself a contraction, constraint and diminution of strength, he loses all hope of rebellion and revival. Secondly, to save a person, it is necessary to correct his life and strength, destroy the sinful damage in him, give him a new life - revive him. “For otherwise justification itself will not bring him any benefit, because the sin living in him at every moment will again make him guilty - and this without end” 716. For the complete justification of the human race, the Incarnation was required, for “only the death of the God-man can remove the guilt of sin from the human race... and only the works of the God-man can make up for a person’s life spent in sin with deeds of righteousness” 717. The preacher paints a vivid picture of the psychological state of the sinner in the face of God’s truth: the feelings of the sinner standing before God, with a clear consciousness of Divine justice and his sinfulness, on the one hand, and God bending towards the repentant sinner, on the other - in both cases, a certain mediastinum opens between God and man: “The mercy of God is ready to have mercy; but the truth turns away the merciful right hand. – The truth of God and the justice of God demand that the unjust suffer the penalty sentenced for unrighteousness: otherwise merciful love will be merciful condescension. - On the other hand, in the soul of a sinner, the feeling of God's truth is usually stronger and deeper than the feeling of God's mercy - or it alone, one might say, fulfills it! Therefore, when he approaches God, this feeling not only makes him unrequited before God, but also suppresses him with complete hopelessness, as if pushing him away from Him. “Why in the Apostolic Epistles one of the most beneficial consequences of the death of our Lord Jesus Christ is the resurrection of the hope of salvation (2 Peter 1:3)” 718 This somewhat unexpected psychological explanation of the legal theory of the Atonement is confirmed in the famous Gospel episode of fishing, when the Apostle Peter, amazed by the miracle of an extraordinary catch, turns to the Savior with the words: get out of me, Lord! Because I am a sinful man (Luke 5:8). To deliver a person from the fatal state of guilt and doom, in order to “destroy this mediastinum,” teaches St. Theophan, “it is necessary to rise between God and man by another medium that would hide the sins of man from the eyes of God’s truth, and from the eyes of the sinner – the truth of God, for the sake of which God would see the sinner worthy of mercy – innocent, and man would contemplate God not only bowing to mercy, but already without hindrance pouring it out on everyone who approaches the throne of His grace, a sacrifice of propitiation is necessary, which, satisfying the truth of God and pacifying the soul of the sinner, would reconcile God with man and man with God” 719. This “justifying death” 720 can only be the death of the God-man - an innocent and most holy Being, Who, “having taken man into His personality, will die in him, in order to thus remove the death of man from the law of guilt and give it the opportunity to be assimilated by others” 721. It is impossible to ignore the pedagogical instructions of Saint Theophan, most fully expressed by him in three sermons: the 1st was delivered in the Tambov Cadet Corps on the birthday of Empress Maria Alexandrovna (07/27/1859), and the 2nd - in the Tambov Mariinsky Orphanage during the consecration of the Church of the Martyr. Maximilian (11/8/1859), and the third is addressed to the students of the Tambov Institute on the 40th day after the death of Empress Alexandra Feodorovna, their august trustee (November 1860). The preacher criticizes the humanistic approach to education, the main postulate of which is the principle: develop nature! “As from a seed that has vegetated and opened, a tree or a flower emerges, perfect in its own way; “So a person will come out perfect if he develops everything hidden in his nature,” 722,” the preacher quotes the words of apologists of Western humanistic education. At the same time, the latter do not take into account that human nature itself is deeply damaged by sin. Therefore, those educators who indiscriminately develop as many abilities as possible in their pet, along with the related, develop the unrelated, and in human nature “there are many parasites that often choke and dry up the natural branches” 723. To correct damaged human nature, natural forces alone are not enough; supernatural help is required. And it is ready, the saint teaches, in the Church Sacraments and all “sanctification institutions.” The divine grace of the Holy Sacraments penetrates inside us, separates what is akin from what is not, unites it with the first, strengthens it and revitalizes it, and “by cutting off the last, it dries up and destroys it. Therefore, whoever grows under the influence of them, without special efforts on the part of parents and educators, except for the inevitable warnings, appears, upon entering the field of activity, with feelings and dispositions that are purely human (or - what is the same thing - truly Christian), without an admixture of ugly unnaturalities that humiliate humanity" 724. Such an Orthodox attitude towards man, called philanthropy in Russian, is diametrically opposed to the prevailing concept of human rights in the modern world and to the humanistic theories of education that are multiplying day by day. “Evil Western superstition” 725 calls St. Feofan fashionable European ideas and customs. He saw a great danger in the desire to impose a Western republican form of government in Rus'. A strict champion of autocratic power, Saint Theophan saw in all spheres of divine and human existence the strict principle of monarchy, understandable only to “a true believer who contemplates the unity of command in the Most Holy Trinity, and in the angelic world of a single Archangel, and in the Church of God a single Head, and in the family of the father, guardianship, but independently acting” 726. There is one remarkable, one might even say prophetic, saying of St. Theophan the Recluse about the Russian theologians of his time: “It’s a pity to see how with our theologians... everything is just too much. For this, the Lord will send a little monster against us, so that she can knock out all German (non-Orthodox) wisdom from our heads with guns and bayonets” 727. Archbishop Seraphim (Sobolev), commenting on this statement of St. Theophan, in one of his sermons, noted that in fashionable Western theology “the root of church modernism with its desire to destroy our holy canons, to distort the Orthodox faith and to weaken the purity and rigor of true Christian life...” 728. “Let us believe, beloved,” Archbishop Seraphim passionately addressed the flock, “that the prophetic admonition of Bishop Theophan about God’s punishment of us by the war with Germany will have a salutary effect on us, and our theologians will finally cease to bow to heterodox theological authorities and in their theology, as the highest authority, will be guided only by the holy fathers of the Church” 729. Saint Theophan, although he scolded the “hooked, dark, confused” mindset of the German mind, nevertheless he himself read German, French, and English theologians in their languages, and subscribed to leading Western theological periodicals. The saint’s serious scientific approach to his interpretation of the Holy Scriptures is evident from his following address: “I feel an extreme need for English interpreters of Scripture and church historians. It seems that they are more sedate and more God-fearing than the Germans, and deeper than the French. Help me in acquiring this kind of writings. Find out what good interpretations of Scripture and good church histories there are in English - and what better theological journal there is - and tell me” 730. Saint Theophan’s criticism of Western theology is not at all unfounded. And the fact that in his interpretations he rarely cites the opinions of Western researchers, and even then, as a rule, in order to refute them, speaks not of the limitations of his scientific horizons, but of the inconsistency of these opinions. “You are weighed on the scales and found very light” (Dan. 5:27), as if in the words of the Old Testament prophet the recluse Vyshensky is speaking to the “indomitable theologians.” He himself offers his readers a coherent, branched system of true theology, based on the works of the Holy Fathers. Having completely subordinated his spirit to the Spirit of God, the saint, by the right of spiritual authority, could judge everything spiritually (cf. 1 Cor. 2:15). However, the temptation of pure science, or science for science’s sake, each time turns out to be so great that as soon as theological science is liberated from the yoke of external circumstances, it again falls into captivity, in the words of St. Theophan, “indomitable theology.” Contrasting the Orthodox mind with the rational (German) mind, the bishop writes: “The Orthodox mind does not become clever, but only radiates and assimilates the ready-made truth given to it by the Holy Church, accepting it with complete submission and piety, fearing to add or subtract one iota from the already outlined image of the confession of faith. The German mind only becomes clever, it has no standard of faith, and it is still looking for it; He does not undertake to study the faith, but to invent and build, and even having built, he does not rest once and for all, but still seeks, still seeks, not being satisfied with what he has found... The spirit of novelty and constant renewal constitutes the essence of the German mind. The Orthodox mind, having studied and assimilated the truth, rests in it and delights in the contemplation of its divine face” 731. Thus, it can be stated that the subject that determines the themes of St.’s sermons. Feofan, there was, firstly, the content of liturgical circles, fixed and mobile (Octoechos, Triodion, Menaion), then various events of diocesan life, and finally, solemnly celebrated national holidays and anniversaries. The main direction in which the ideological content of sermons developed was ascetic. The relevance and effectiveness of the sermon was achieved by a skillful synthesis of the “ideal” and the “real” 732. For our time, the strict, consistent and clear position of St. Theophan on many issues of social, political, cultural and educational life can become a reliable anchor that keeps the ship of Russian statehood from dangerously wandering through the elements of this world. Of lasting importance for posterity are the instructions of St. Theophan, the Recluse of Vyshin - his sermons and letters, which contain all the experience of the holy fathers who lived before him, experience that was almost forgotten and lost by modern man, but precious and irreplaceable. And not only collected, but also salted with the personal ascetic feat of the Saint, which is why his word still rings with authority today. § 2. Biblical and patristic texts in the structure of sermons In the homiletical heritage of St. Feofan, the main quality of Christian preaching comes to the fore - Christocentricity. In the words of St. Theophan's basis is the New Testament, especially the Four Gospels, as the core of Divine Revelation. This feature attracts attention not only in the later sermons of the Tambov and Vladimir periods, but also in earlier ones: on the Ascension of the Lord (May 23, 1840), on the day of Holy Easter (April 19, 1842), on the Annunciation of the Blessed Virgin Mary (March 25, 1845), on the New Year (January 1, 1859), on Great Friday (April 10) 1859). The example of evangelical preaching is the word of Jesus Christ Himself. The Savior's preaching was distinguished by simplicity and perfection, therefore it was and remains accessible to the understanding of people of different backgrounds, education and ages; but on one condition: the presence of faith that the preached word is the immutable truth. A reminder of this indispensable condition is contained in almost all of Bishop Theophan’s addresses to the flock. This is how it is done in the word “On the eve of the Nativity of Christ, at the Liturgy” 733. Proposing on the eve of the upcoming holiday to remember the Church’s testimonies about it, Bishop Theophan outlines the main milestones: when the event of the Nativity of Christ occurred, “the whole heaven was moved with amazement and joy, seeing the beginning of the fulfillment of eternal plans, prepared by revelations, institutions, prototypes, appearances, prophecies” 734. And then he reminds listeners “how those who painted the face of the Savior ascended from the simplest features to more complex ones, from general ones to particular ones, from vast ones to the most detailed ones” 735. He concludes this part of the sermon with the words: “So clearly and in detail the saints of God foresaw the entire path that the Lord had to take on earth during his thirty-three-year stay on it!” 736. The preacher calls on his flock to nourish the soul and strengthen faith with holy thoughts, in which biblical prophecies are a mirror of the Gospel, and the Gospel itself for prophecies “is the body of the image contemplated in them. One inside the other – double identity! One might still suspect the image in the mirror: is it a ghost? But when the body standing in front of him is touched, and then the mutual correspondence of both the image and the body gives rise to an unshakable conviction in the truth of the vision.” Hence the attitude towards prophecies as lamps shining in the darkness of ignorance. At first glance they seem dark and incomprehensible, but for enlightened minds their hidden meaning becomes clear and intelligible. Human ignorance does not detract from the power and significance of the “preparatory tales for the appearance of the Lord.” It does not come from weakness in speech, but from the coarseness and fleshiness of souls. At all times, the reason for unbelief is the same - “immersion in the flesh and the habit of carnal views of things.” No matter how clearly the light of Christ shines, coarse, carnal souls do not see it. “Who will plunge deep into water, and even muddy water, and see the sun, even if it shines with the brightest light?! This is why the one who seeks the truth arises first, and you will clearly see the light that enlightens every person coming into the world!” 737 (cf. John 1:9). The content of the Savior's sermon was this immutable truth, emanating from the incarnate Truth, the God-Man, Who Himself testified that He is the way and the truth and the life (John 14:6). The Savior's word was with authority (Luke 4:32.36), because the power of the Holy Spirit was revealed in it. In the Gospel we find striking examples of this power influence. One of the most striking is the description of how in one concise phrase of the Savior, spoken to the scribes and Pharisees who brought to Him a woman caught in adultery, there was so much depth and power that it softened the hearts of those who, after very little time, were left indifferent by the torments of the Divine Teacher on the cross and His terrible death (John 8:3-9). In this one sentence: he who is without sin among you, be the first to throw a stone at her, contains in a laconic form the all-perfect wisdom of God. The words of the Savior in the sermons of St. Theophan not only themselves have a powerful influence on the listeners, but also impart this quality to the entire sermon, its main theme. In the word “On the Baptism of the Lord” 738, pronounced on January 6, 1864, Bishop Theophan turned to the interpretation of the Gospel liturgical concept (Matthew 3:13–17). The preacher quotes the Savior’s words about John the Baptist, when the Lord reproachfully says to the Jews: “He was a lamp, burning and shining,” but the Jews desired other pleasures at the hour of the light of this wonderful lamp. Thus, every year in His holy Church the Lord brings upon us “the light of the Jordan with John of His Epiphany. Doesn’t he tell us through this: this is where the burning and shining light is! - look, you will not desire otherwise than to rejoice at the hour of its shining" 739. And directly, just as strictly, the preacher addresses his flock, his listeners: “Be careful, brothers, how dangerously you walk! Do not our ears sometimes be seduced by the deceptive cries of the enemies of our salvation? 740. Another example. The great sermon “On the Presentation of the Lord” 741 was delivered by Bishop Theophan on February 9, 1864. The main theme is the work of our salvation, the law of which the Lord expressed in these words: seek first the kingdom of God (Matthew 6:33), “for this is the same as carrying the Lord within you, possessing it and being possessed by Him. This Kingdom of God is not somewhere outside. Behold, the Kingdom of God is within you (Luke 17:21), says the Lord. If now the Kingdom of God is where God reigns, then to seek the Kingdom of God, which is within us, means to seek for God to reign in us and reign over us. But when this happens in us, when we surrender ourselves to the Lord’s possession, then the Lord entrusts Himself to our possession and begins to rest on us as on His throne, satisfying us and being pleased with us” 742. The interpretation of the Savior’s words is continued in the sermon with answers to hypothetical questions from the flock: “Who would not have thought: everything is Divine, and everything is God, and nothing extraneous, nothing from the blessings of this world that surrounds us. How hard, dry and joyless it is. – On the contrary, this is where our place is, our rank, our paradise, when we rush to God and direct everything to the glorification of His One. For when this happens on our part, then God is not an outside spectator of such changes within us, but He Himself condescends to us and unites with our soul. And where God is, there is bliss" 743. Resorting to the established comparison with the bride and groom, Bishop Theophan develops it in an unexpected plane: the Creator, like a jealous husband or groom, is jealous of His highest creation - man. He does not tolerate it when we fill our hearts with any other attachments that make us forget about Him. The bride can still somehow hide her inner betrayal from the groom, but nothing can be hidden from God. He is omniscient, nothing is hidden from Him, and He is jealous of the betrayals of our hearts, and at first punishes us by diminishing the outpouring of His grace into the soul, which begins to experience “darkness in thoughts, confusion in desires, confusion in feelings. And this, if there is a slight deviation; what can I say about the big one? Then the Lord departs, leaves the soul, divorces it. But when it is not the Lord who is united with the soul, then you yourself know who. May the Lord deliver us all from this disaster" 744. Bishop Theophan concludes his sermon “On the Presentation of the Lord” with the words of the Savior, drawing a line under everything that has been said: “God and mammon cannot work. Whoever is not with me, says the Lord, is on me, and whoever is not with me gathers, scatters (cf. Luke 11:23). Don't be horrified! Keep one thought in mind: this kind of arrangement of life is not violence, but an exodus to freedom, not sorrow, but bliss, not deprivation, but an entry into the fullness of well-being” 745. About the futility of trust in the Lord, if one important condition is not fulfilled - the fulfillment of His commandments, Bishop Theophan spoke on Great Friday on April 6, 1862 in a word before the shroud: “The Lord promises to grant everything, whatever we ask - only when? when we will be strict doers of His will. For this is what He says: If you abide in Me, and My words abide in you, ask if you want, and it will be done for you (John 15:7). Again: if you have My commandments and keep them... you will be loved by My Father: and I will love him and appear to him myself. - And again: If anyone loves Me, he will keep My word, and My Father will love him, and we will come to him and make our abode with him (John 14:21-23). Behold, the code of His laws is on the Lord’s feet. Delve into it, apply it to yourself, execute it. Be perfect, just as your heavenly Father is perfect. “Be holy, as I am holy,” says the Lord. And these are the feelings with which I now invite you to fall before the image of Christ the Savior who suffered for us!” 746. Bishop Theophan concludes his edifying word before the shroud with an appeal, kissing the wounds of the Crucified One, to strive for boundless hope, saying to himself: “If God is for us, who can be against us?” Kissing the Holy Gospel, “say to yourself: all that the Lord has spoken here, let us do and hear. For otherwise your very hope is in vain” 747. The homiletical heritage of St. Theophan is distinguished by internal biblicalism, which originates in the preaching of Christ the Savior. The good news captured in the Gospel is characterized by amazing intellectual density and unsurpassed simplicity in perfection. The holy apostles also adopted these properties of preaching, because the Holy Spirit, consubstantial with Christ, acted in them by grace. The holy apostles, indeed, placed all the dignity of their ministry in the preaching of the Gospel; They looked at the work of evangelism as the main and essential duty (1 Cor. 1:17; 1 Cor. 9:16), and not only themselves unswervingly fulfilled the commandment given by the Lord, but also bequeathed its zealous fulfillment to the successors of their ministry (2 Tim. 4:3). The closest successors of the apostles in the matter of pastoral service - the apostolic men, and after them the archpastors and presbyters - devoted their entire lives and activities mainly to teaching the flock entrusted to them the truths of the faith and the rules of Christian morality. St. followed the same precepts. Feofan. He especially often turned to the interpretation of the apostolic liturgical principles. On February 17, 1859, in the “Sermon on the day of the fiftieth anniversary of the St. Petersburg Theological Academy,” 748 the then Archimandrite Theophan, turning to the past, drew the attention of those gathered to the usual questions in such cases: “What has been done? and, in relation to the teaching, what new discoveries have been made, new improvements, new changes in direction, etc.?” 749. And he himself answered: “It’s not the same in the teaching that is mainly taught here and characterizes us. As a Divine teaching, it must always remain one and unchanging, just as God Himself is unchanging and eternal. And it would be a terrible revelation for us if in our past we could indicate any changes in the teaching, even under the magnificent title of improvement and development, and the fact that it is now invariably the same as it has been for fifty years is not worthy of reproach, but of approval. He must remain as he was not only over these fifty years, but also over dozens of other fifty years - until the very Apostles and our Lord Jesus Christ" 750. This is the position of St. Theophan, who remained unshakable throughout his life: to preserve the Orthodox faith as it was in the beginning - “to the praise of the Church of God on the day of Christ, - fearing the terrible judgment pronounced by the Apostle: if we, or an Angel from heaven, brings you more good news (he didn’t say: the opposite, but - more, i.e. something else besides the gospel, something more than that) let you be accursed (Gal.1:8)" 751. The 29th and 30th weeks after Pentecost are designated according to church canons “for the remembrance of all saints. forefather and father from the ages of those who pleased God, from Adam to the righteous Joseph the Betrothed" 752. The sermon “On the Sunday of the Holy Forefathers” 753 by Bishop Theophan, delivered on December 15, 1863, is a rare example of a sermon that testifies to the preacher’s thorough knowledge and fluency in the text of the “Acts” and “Epistle of the Holy Apostles.” A few examples from the text of the sermon of St. Feofana: “There is one God and one mediator for God and men, the man Christ Jesus, who gave himself redemption for all (1 Tim. 2:5). By him the mediastinum of the fence was destroyed (Eph. 2:19) and peace was established between God and man (Rom. 5:10.11). God offered Him as a sacrifice of propitiation through faith in His blood, in order to show His righteousness in the forgiveness of sins - so that they would know that He is righteous and does not justify for nothing, but the one who believes in Christ (Rom. 3:23-26). And, thus, he justly reconciles the world with himself in Him, without imputing sins to people (2 Cor. 5:19). – In him we too, children of wrath by nature, are hopeless (Eph. 2:3, 12), having been delivered from despondency (Gal. 5:5; Peter 1:31; Heb. 7:19), we have boldness and reliable access to the Father, to the interior behind the veil (Eph. 2:12), - we have freedom to enter the sanctuary - through His blood - in a new and living way, which He again revealed to us through the veil, i.e. his flesh (Heb. 10, 19. 20). For Christ has already redeemed us from the curse of the law, having become a curse against us (Gal.3:13), and has destroyed the handwriting that was against us, taking it out of the way and nailing it to the cross (Col.2:13). And for this, this is what he did: 1) received from the seed of Abraham (Heb. 2:16), in order to have something to offer to God (Heb. 8:3), in everything he became like the brethren, so that he could be a high priest for them to make atonement for sins (Heb. 2:16.17)” 754. And this is just one excerpt from the entire large sermon, which is a kind of mosaic canvas made up of microquotes from the “Apostle.” Appeal from St. Theophan’s approach to the interpretation of the apostolic liturgical texts in his sermons was completely justified: the meaning of the Gospel is clear to the listeners and, to the extent of their abilities, is accessible. But the Apostolic Epistles can be difficult to understand, because in them “there is something difficult to understand” (2 Peter 3:16). Frequent direct or indirect quotation in the sermons of the “Apostle” can be considered not only as a method of homiletics by St. Feofan, but also as evidence of the bishop’s understanding of his pastoral duty. The origins of this quality of sermons are found in the early pedagogical activity of St. Feofan. To explain his thoughts with examples, the young teacher of the Novgorod seminary never resorted to everyday life, but borrowed these examples from patristic literature or from church liturgical books. “Thus,” one of St.’s disciples later recalled. Feofan, - already in his very teaching in the class his piety and love for churchliness were manifested in some way" 755. On December 29, 1863, in the word “On the Sunday of the Nativity of Christ” 756, Bishop Theophan addressed his flock: “It has come to my ears that you consider my teachings very strict and believe that now it is impossible to think like that, it’s impossible to live like that, and now it’s impossible to teach like that. These are not the times!! – How glad I was to hear this! This means that you listen carefully to what I say, and not only listen, but are ready to do it. “What more could we wish for, those who preach as commanded and what is commanded?” 757. And he further explains what was said: “They say: my teaching is strict. – My teaching is not mine, and should not be mine. From this sacred place no one should or can preach his teachings. And if I, or anyone else, dared to do this, get us out of here. “We preach the teaching of our Lord and God and Savior Jesus Christ, His Holy Apostles and the Holy Church, guided by the Spirit of God, and we take every care that it is preserved in your minds and hearts intact and inviolable, carrying out every thought and using every word with caution, so as not to in any way cast a shadow on this bright Divine teaching. There is no other way to act. Such a law for preaching in the church on behalf of God was laid down from the beginning of the world, and must be in force until its end” 758. In the Word for the 17th week after Pentecost, Eminence Theophan reveals some of the secrets of his creative approach to composing sermons with dogmatic content. Addressing the Vladimir flock, the saint admits that he sometimes finds it difficult to choose subjects for teaching, believing that the listeners already know everything. But not so long ago, in a conversation with one person, he started talking about the dogma of the Holy Trinity, in order to make sure that the interlocutor knew this basic dogma of the Church of Christ. During the conversation, it turned out that the interlocutor believed in the existence of the Most Holy Trinity, but did not know how to correctly express the teaching about It. Then St. Theophan began to ask about the Divine Face of our Lord Jesus Christ. It turned out that the interlocutor does not know Orthodox teaching on this important dogma. And this was a man, as St. notes. Theophan, “reads, goes to church and is not careless about the salvation of his soul. It’s true, he is sure that he knows well all the dogmas of our holy faith; but he never trusted his knowledge and did not undertake to expand and confirm it through reading, reflection and conversations. Why, reading and thinking about everything else, did not touch this part of knowledge, considering it complete” 759. This incident led the Saint to the idea that “it is true that it is not just this one, but many others who think that they know well the dogmas of the holy faith, but in fact they know them incompletely, unclearly and indefinitely, leaving this knowledge in the form in which it was formed in the initial training” 760. The Right Reverend Theophan notes the same coldness in listening to sermons: “Why does it happen that, for example, people don’t listen to sermons? They think to themselves: the sermon is probably about faith and virtue. But who doesn’t know this! And they leave. Why don’t people read spiritual books so much? It happens that they don’t read out of coldness, or even more because they consider the objects of faith to be known” 761 . And then the preacher makes a very important instruction regarding the enlightenment of the flock through constant appeal to the Holy Scriptures and the patristic heritage of the Orthodox Church. One must not only acquire doctrinal knowledge, clear and definite, but also constantly update it, “expand, purify and confirm with all kinds of foundations,” and protect every part of this knowledge like the apple of one’s eye. Therefore, at every service or even a small church prayer, the Holy Scriptures and the Creed, which is “an abbreviated summary of the content of all Divine revelation,” must be read. The Mother Church says this: listen, reason and learn. And then, if someone asks about the Holy Trinity, you will no longer stand in bewilderment, but will directly state the Orthodox confession. And so every other dogma - “you clearly and definitely confess and set forth for the consolation and edification of the believer, for the confirmation and admonition of the hesitant and doubtful.” And the light of divine knowledge will enlighten us more and more if we all do not hide from it. Then “neither any infidel nor schismatic will dare to appear on our Wednesday.” 762 And very characteristic of the preaching “laboratory” of St. Feofan’s comparison: “Just as bats are blinded by the light of day, so would they be blinded by the light of Christian knowledge spreading around us. And such a person would not have dared to open his mouth then, fearing a strong and thorough reproof” 763. In the summer of 1864, on a trip around the Vladimir diocese, Bishop Feofan visited the city of Shuya, where on June 30, in the city cathedral, he addressed those gathered with a sermon, in which, in addition to gratitude for the warm welcome, he added “an indication of ways to strengthen the “blessing of God” resting on the citizens of the city 764, reminding and explaining to them the words of St. Apostle Paul: now is our near salvation (Rom. 13:11). And lately, with the entire course of current events, “the certainty is pressing into the mind that now the closest thing to us is fear for salvation.” In the time of the holy apostles, “it seemed to be given into our hands, but now, even reluctantly, you will meet many who are trying to snatch it out of our hands.” The preacher quotes St. Apostle Paul: Take heed how dangerously you walk, not as if you were not wise, but as if you were wise, redeeming the time, because the days are evil (Eph. 5:15). And on his own he adds: “The days of this age have always been evil, and will remain so; But isn’t our age more evil than all others, and doesn’t it therefore require more wisdom from us in order to redeem this dangerous time, turning opposition to it into the purchase of salvation? Our faith, life, and piety are all surrounded by temptations. On the one hand, ignorance, which has turned the letter into dogma, expands its scope; on the other hand, falsely directed enlightenment, which does not want to know even Divine words, corrupts minds, seducing them with the ghost of truth” 765. Sermon of St. Theophan “On the Sunday of the Exaltation” 766 dated September 15, 1863 from the series of Vladimir sermons clearly demonstrates with what skill the preacher connects the evangelical and apostolic liturgical conceptions, while resorting to the authoritative teaching of St. Macarius of Egypt. The saint draws attention to the meaning of the 19th and 20th verses of the second chapter of the Epistle of St. ap. Paul to the Galatians: For I died by the law, that I might live unto God. I have been crucified with Christ: no one lives, but Christ lives in me. And as I now live in the flesh, I live by faith the Son of God, who loved me and gave Himself for me. The preacher interests the listeners with the seeming contradiction in the apostolic words: died - but I live, was crucified, but is still alive? And he intensifies the bewilderment: “Is that why he lives because he was crucified?” 767. The answer to the question posed is to be found in the words of the Gospel, which were read at the service: Whoever wants to save his soul will destroy it, and whoever destroys his soul for the sake of Me and the Gospel will save it. (Mark 8:35). But the Gospel text turns out to be even more incomprehensible: how can one save a soul by destroying it? Having puzzled the listeners, the preacher proceeds to the actual exegesis of the sacred text: “I want to resolve this bewilderment for you now, by explaining how life and salvation come from death and self-destruction, and how this self-destruction is accomplished by deed itself” 768 . And the Saint draws his interpretation from the patristic treasury, as, in fact, all the exegetes of the Holy Scriptures did before him. Having outlined the theme of the fall and redemption of man, the preacher does not begin to reveal it from his own mind, but relies on the opinion of one of the most authoritative fathers of the Church: “Let us learn this from St. Macarius of Egypt, who, often turning to this subject in his conversations, tries in different turns to bring it closer to our concept” 769. The preacher talks about the duality of human consciousness after the Fall, or the “entry” into primitive man, adorned with all the virtues - “fear of God, faith, meekness, humility, mercy, self-control, purity, non-covetousness, brotherly love... in which the image and likeness of God shone in him” - “new man”, in everything opposite to the first, who is characterized as “passionate, unclean, proud, God-fighting, malicious, covetous, envious, intemperate, lustful, brother-hating, - filled with all kinds of unrighteousness and uncleanness” 770. And the “alien”, “ghostly” person completely obscures the primitive one - so that consciousness itself goes over to the side of the “ghostly one”. This definition is remarkable - “ghostly person”, related to a sinful state. He, this “ghostly man” 771, like sin itself, has no ontological basis - God did not create evil. However, behind this “ghost” the image of God is always preserved - that which is inherent in the primordial nature of man, who emerged from the hands of the Creator. St. Theophan, developing the thought of St. Macarius, explains the meaning of the New Testament texts that were read at the liturgy: the commandment of the Savior - If anyone wants to walk after Me, let him deny himself and take up his cross, and follow Me (Matthew 16.24) - must be accepted by “our face” in the form in which it (the face) appears after the fall, when it considers itself a passionate person. That is, when we are ordered to destroy our soul, to mortify ourselves, then we are ordered to “kill and destroy the passionate person in us, who was formed in us as a result of the fall, although he is not us, but is considered such by us, by deception.” If we fulfill this commandment, “the true man in us will be freed from under the yoke of the newcomer and will live his characteristic God-like life, and this newcomer, living in ghosts, will disappear in us and thus true life will reign in our entire being. It will proceed, as you see, from self-mortification and self-destruction” 772. The preacher ends his teaching with one of his favorite techniques - a whole cascade of quotations from the Apostolic Epistles interconnected with a single meaning: “I believe that what has been said sufficiently explains what it means to destroy oneself in order to live, and how to actually do this. - I will add to this in conclusion my good wishes for you: may your odors be put to death, even on earth - uncleanness, passion, evil lust and covetousness, may you also put aside anger, rage, malice, blasphemy, obscene language from your lips (Col. 3: 4-8), and all passion in general - great or small. To accomplish this more successfully, put on the full armor of God (Eph. 6:11), so that you can stand against the machinations of sin and passions kindled by evil deeds. So you will put off the old man with his deeds and put on the new (Col. 3:9), and then it will be possible to say about you in the word of the Apostle: you died; but in such a way that through this death you passed into the life (1 John 3:14) - and this life became hidden with Christ in God (Col. 3:3.)” 773. The preacher, unlike any other artist of the word, is not free. He is obliged to compare those thoughts and ideas that come to his mind during creative work on a sermon with church teaching, especially when it comes to the interpretation of Holy Scripture. It often happens even with outstanding preachers that, carried away by some bright thought or image, they, without bothering to find confirmation or refutation of this thought from the holy fathers, recklessly build their sermon on it, and then it turns out that the thought was incorrect. In church art, including the art of speech, there is no creative freedom that secular artists, writers, and composers value so much. Cult spiritual works are written according to strict canons. This applies to iconography, preaching, and liturgical creativity. Strict adherence to the canons makes it possible to free the human spirit from many carnal and spiritual addictions. It is no coincidence that the great isographers, when painting icons, imposed the strictest fast on themselves. It is natural that the most outstanding preachers and authors of church hymns were ascetics, often in holy orders or monks, who had acquired the grace of the Holy Spirit. In renouncing bodily and mental freedom, the artist gains complete freedom of spirit, which in the Holy Spirit becomes absolute. Sermons of St. Theophanes strictly adhere to the patristic tradition of exegesis of the Holy Scriptures. They themselves became the patristic heritage against which today’s preachers of the Word of God check their homiletical inspiration. Thus, the frequent appeal of St. Theophan's approach to the texts of Holy Scripture forms such a feature of the Right Reverend's homiletics, which can be called the internal biblical exegesis of preaching. Using it, the preacher immerses the listeners' minds in the biblical text, navigating it freely and confidently. A distinctive feature of the saint’s exegetical sermons is the preference for the Gospel and Apostolic liturgical principles and, in general, their predominant quoting and interpretation. In his exegesis, the preacher relies on the Gospel and the Apostle, typologically linking with them the rest of the body of Holy Scripture. Homiletics of St. Feofana is strictly Christocentric. § 3. Lexico-stylistic features of St. sermons. Feofana The homiletical heritage of St. Theophan the Recluse most clearly reflects his special style of writing - a strict structure of speech, an original, recognizable linguistic style, skillful and appropriate use of church, sometimes archaic and dialect vocabulary, fluency in rhetorical techniques that give lightness and artistry to the pastoral word. The material is so rich and practically unexplored that it could be the subject of a separate study. We will limit ourselves to a general description of the lexical and stylistic features of the Saint’s sermons. The first thing you should pay attention to is the structure of the homily of St. Feofan. Perhaps, it is in the construction of his sermon that the Saint most and most of all remains faithful to the old strict school, which is generally considered scholastic. The structure of the sermon to this day remains the same as it came to Muscovite Rus' from Southwestern Rus' in the 17th century. According to scholastic (school) homiletics, these are: introduction (attack), narration - narration and conclusion - conclusion. To this three-part scheme, borrowed from Catholic oratory, an essential part was added - a moral application, the presence of which distinguishes the sermon itself from other genres of oratory. Moreover, this fourth component could be a separate part of the sermon, or it could be woven into the fabric of the narrative as a moral to successive thoughts, plots, and parables. Sermons of St. Feofan is distinguished by a strict systematization of material. The author often resorts to numbering when revealing a topic. Thus, in the sermon “On the Fourteenth Week after Pentecost” 774 about love for God, the author lists four signs by which one can determine whether this love is in us. The first is the incessant desire to talk about the object of love. The second is the desire to often visit places where one can meet a loved one or “those close to him, or receive news about him” 775, or find something reminiscent of him. The third is constant remembrance of the one you love. And the fourth is the desire to always fulfill the will of a loved one. In relation to God, this last means following His commandments and fulfilling “His holy will, which is revealed to each of us... in the circumstances of our life” 776. In a sermon delivered on September 1, 1859 in Morshansk, St. Theophan resorts to the interpretation of the apostolic liturgical concept (Col. 3:12–16). The preacher identifies three main meanings in this beginning, disproportionate to the text. The first four verses (12-15) indicate the “feelings and dispositions” characteristic of Christians, as well as the “deeds corresponding to them” 777. The last verse (16) contains, according to the preacher, two meanings: 1) The Word of Christ fulfills the entire human being (including the mind, feeling and will); 2) a call to the faithful to be filled with the Holy Spirit through participation in Church Sacraments, divine services, prayers and actions performed in the Church by the “legal priesthood” 778. Having revealed in the main part of the sermon all three meanings identified at the beginning, the preacher in the moral application again resorts to systematization in three directions with calls: 1) to give thanks to God for the fact that “we are born and raised and grow old in the bowels of the one Church, containing the fullness of the truth” 779; 2) sacredly preserve the purity of faith, “keeping unchanged both the image of confession, and the image of sanctification, and the image of life,” which the Church prescribes 780; 3) fulfill the gospel commandments and church statutes under the guidance of “legitimate Pastors and Teachers” 781. In a sermon on the Dormition of the Blessed Virgin Mary, delivered at the Sarov monastery in 1859, St. Feofan touches on the topic of death. To quell the anxiety that inevitably arises when talking about death, the preacher resorts to a psychological technique - he prepares listeners for the best, not the worst. Those who want to get rid of the fear of death should: 1) get rid of earthly attachments: “Let us extinguish in ourselves all attachment to the body and everything corporeal, to the earth and everything earthly” 782; 2) to quench the fear that comes from the consciousness of one’s sinfulness through sincere repentance, which “fills the sinner’s heart with trust, and although he knows that he has sinned, he goes before the Judge without trepidation, knowing that his arrival there was already preceded by justification...” 783 ; 3) add to the two previous dispositions the expectation of eternal bliss, which transforms mortal fear into the desire to quickly move to another world, like St. ap. Paul (Phil. 1.23–24), “for then it will come out that having tasted the sweet, they will not want the bitter, then the soul will flee from this life to another, as they run from a stuffy room into the fresh air” 784. In the later – Vladimir – period of his preaching activity, St. Feofan partly departs from the school scholastic systematization of the material when revealing the topic of the sermon. The strict logic of thought remains, but we rarely see a direct listing of certain postulates. The most typical sermon, where we again encounter detailed systematization, was delivered in the cathedral of the city of Kovrov on September 1, 1864 785. Here the author also plays on the name of the city, using comparisons and metaphors: “in the examples of the saints of the day and in the commandments of the Apostle, a carpet of virtues is spread out before us!”, or: “various flowers of virtues spread like a carpet across Kovrov” 786. In order for “your life to be according to your name,” the Saint gives the following instructions to the Kovrovites. Firstly, you need to strive in those virtues that are characteristic of your circle: “a family person has his own, a business person has his own, a craftsman has his own, and so on.” 787. Secondly, the “law of propriety of known virtues to known persons” also applies to individual individuals. The virtues do not enter the heart all at once, but one by one: from repentance through the struggle with passions in patience, humility, self-mortification, prayer, worship, and the sacraments. It is important to maintain continuity in the ascent from lesser to greater. Thirdly, there are two sides to virtues - “deeds and dispositions”. Locations – inside, in the heart. Actions are performed bodily and belong to the external sphere of being. And these two sides must be closely connected with each other in such a way that the external, lighter, does not suppress the internal. Fourthly, the virtues must be proportionate to each other - “so that every person has a little of every virtue” 788. Fifthly, the crown of all good children is love. But it reigns in the heart, where all passions are defeated. And sixthly, in order to achieve the kingdom of heaven, you must still have mortal memory on earth, as the holy fathers said: remember your last and you will never sin 789. Turning to the analysis of rhetorical figures and stylistic devices, let us pay special attention to those that become the most frequent in the homiletics of St. Theophan the Recluse. The Saint's sermons are structured in such a way as to be understandable to the listener. Thus, one of the main principles of the sermon of the Right Reverend is dialogue. The device of dialogicity is created through the use of such rhetorical figures as a rhetorical question, rhetorical exclamation, as well as through a syntactic device - a question-and-answer form of constructing a sermon. It should be noted that the rhetorical question seems to be one of the most “strong” and effective rhetorical figures when we talk about the need to concentrate the audience’s attention on a particular idea. Let us consider in more detail how St. uses these techniques. Feofan in his texts. · Rhetorical questions, question-and-answer form of constructing a statement: “You ask: how to go inside ourselves? – Attention, sobriety, composure” 790. “How to decorate the inner church of the heart? Good thoughts, consisting of deep convictions in the truths of faith with their corresponding feelings and dispositions, that is, thoughts about the Trinitarian God...” 791. “What is closest to the heart of the Most Pious Empress Maria Alexandrovna? What is She most concerned about? What troubles her soul? This is raising children" 792. “What does it mean to enlighten the mind? Does it mean to imprint in him sound concepts about everything that exists and happens, namely, the concept of what God is, what His properties are, in what relationship He was pleased to place Himself in relation to the world and to us? What is this world, where does it come from, what holds it together and where is it going? What are we ourselves, why are we here on this earth, what does this half-light and half-dark state of ours mean, what awaits us in the future, etc.?” 793. "Why? Because he doesn’t have time to become attached to them - because they are strangers to him” 794. “Is this a bit difficult? Yes... but you can do this not suddenly, but little by little. How does the enemy entangle the soul with earthly addictions? “Impposing them one after another, just as a spider entangles insects caught in its net, throwing cobweb after cobweb on them” 795. “Is there no other time for private prayer than the hours appointed for public prayer?” 796. “What is the use of having a tool and not knowing how to use it to do what it is designed for?..” 797. “What does ascension mean for the ascended Savior himself? For the Savior himself, the ascension is, according to the teaching of the Fathers of the Church, His highest glorification and endowment with Royal Divine power” 798. Rhetorical exclamations: “What bright, sublime and fruitful concepts! After this, it is in vain that the mind undertakes to solve them on its own” 799. “What firmness and courage a mind thus enlightened acquires! How strong is the whole sum of knowledge in him, being imbued with a single spirit and common principles! 800. “What a pity that others deprive themselves of this treasure!” 801. “Look at the prayers of repentance, which are the outpouring of the souls of the Saints of God, glorified by the Church. How they condemn themselves before the Lord!.. And yet everyone around them considered them pure and blameless before God!..” 802. “What a bitter mistake! - and all the more bitter because there will be no way to correct it then” 803. “This is what will happen! and this is what the Holy Church now wants to impress on our hearts!” 804. “Had they driven away the enemy in his first attack, nothing of what they experienced would have happened! It has always been and will be so!” 805. Quite often, at the very beginning of the sermon, St. Feofan asks a question, addressing the congregation. The entire further composition of the sermon is built as an answer to the question posed, while the saint “includes” the listeners in the search for an answer to this question. No less frequent from the point of view of its use in sermons is such a stylistic device as comparison. “Frequent and unexpected changes in my ministry, both at the beginning and especially recently, have taught me to be silently obedient to any purpose, like a ball rolling back and forth without a crack in the direction of the blows given to it” 806. “I consider it necessary to offer you only one thing in some detail for the first time, namely: to draw an image of the sound Christian teaching, which you need to heed, like a lamp shining in the darkness of human opinions and errors, and which I will follow in my feasible service to the word of truth” 807. “When entering a church, we must clothe ourselves, as with clothing, with reverence, remembering to whom we are coming, and to whom we intend to turn in prayer” 808. “For then, moving from one prayerful feeling to another, and from one reverent thought to another, we will be like those who in a fragrant garden move from one group of flowers to another” 809. “Here, too, it happens as if someone in the darkness with a thin needle tip received wounds on the body, one, two, three, etc. throughout the body. Each wound causes pain and leaves an ulcer, from which suppuration and a scab are formed, and there, scab by scab, the whole body will become like one ulcer and one scab! 810. “Remember this, children, and when you ascend the stairs here, think that you are accompanying the Mother of God to this church, and that She is going ahead of you - and here she will be with you” 811. “In this regard, a person’s entire life should be a continuous chain of good deeds, from the moment he comes into consciousness in this world until the moment he leaves it... Like those who embroider pictures with beads, row after row they attach beads to their places and it is these, and not other beads, to this or that place” 812. A remarkable example of the use of comparison as a rhetorical device is found in the “Third Word” from a series of sermons delivered on the occasion of the fires that occurred in the Tambov province. The sermon begins with the question: “Have you, brothers, ever been in the work of a carver or sculptor?” 813. And then follows a discussion about how the artist, cutting off everything superfluous, creates from the taken substance that “immaterial image” that formed in his mind even before starting work. The preacher uses this comparison to reveal the meaning of the Feast of the Image of Christ the Savior Not Made by Hands in the context of a national disaster - fires. “Having compared one with the other, I find that the latter in the hands of God’s Providence are the same as the actions of a chisel and other tools in the hands of an artist, that through them the Lord wants to impress on us the thought that He has destined for us in His mind” 814. Further, the preacher continues to reveal the figurative comparison he created: “As marble calmly stands under the blows of the sculptor, as clay flexibly fits into forms according to the intention of the meager, and as every other substance submits to the artist, so we should obediently and humbly surrender to the artistic action of Divine care for us” 815. Among the rhetorical tropes used in the homilet of St. Feofan, a metaphor stands out especially, which is a living, vivid image of a particular phenomenon being described. “essentially necessary for kindling in us the spirit of grace, under the influence of feats of self-sacrifice towards the mortification of passions, until we finally reach the bright realm of dispassion and purity, to this measure of the age of the fulfillment of Christ” 816. "from the dust of worldly vanity" 817. “We need to clear the place of the heart within us for the building of a spiritual church” 818. “In this regard, a person’s entire life should be an unbroken chain of good deeds” 819. “precisely unceasing prayer to God, performed mentally in the heart, which makes our heart a church to God not made by hands...” 820. “Until now there was a shelter here only for the body, - from now on there is already a shelter for the soul - in this church” 821. “Here a slight movement of warmth begins in the soul, - here the warmth grows more and more, - and a fire finally kindles in the heart” 822. “If you allow this, you will kill the soul before it reaches the age at which it can no longer fear for itself” 823. “spiritual life arises and sings in secret ways” 824. Quite often the sermons of St. Feofana are built based on the technique of antithesis. The figure of antithesis can serve as a principle for constructing a particular phrase, as well as an entire sermon. “But what He did then visibly, He now does invisibly; then he touched the body, but now he touches the soul” 825. “We know that among all the untruths on earth, one thing is undoubtedly true - that we will die... and that death will be either bitter and painful for us, or joyful and sweet” 826. “two most striking incidents, one of which began the current history of mankind, and the other will end” 827. There are also other rhetorical devices in the sermons of St. Theophanes, for example, anaphors, periphrases, epithets: “Behold, the church of the living God has been erected and consecrated! This is also the dwelling place of His glory, the resting place for the souls of the grieving, the place of nourishment and watering of the hungry and thirsty souls - with the word of God and the Holy One. sacraments, a place of sincere communication with the invisible world of Angels and Saints!” 828 (a paraphrase of the fourth beatitudes (Matthew 5:6)). “I mean all those who are wrong-thinking and wrong-doing, not out of weakness, but out of perseverance, with the desire to attract others to their side - I mean... Non-believers in the fall of man Non-believers in St. Church » 829 (paraphrase of the rite of the Week of the Triumph of Orthodoxy). Let us analyze in more detail the use of figurative and expressive means in the sermon of St. Feofan "After the consecration of the Church of the Resurrection of Christ, - the village of Olshanka, Borisoglebsk district." Compositionally, the sermon begins with the question of what a church is. Answering a question about the meaning of the church in the life of a Christian, Saint Theophan says: “The church for us is the same as the heart for the body” 830. This is the main theme of the sermon. Taking into account that in front of him is mostly a cultural elite living a spiritual life, Saint Theophan says that his speech is a brief reminder of the role of churches: “I don’t think that you need a lengthy word about that when you yourself show yourself to be so zealous for the church. Therefore, I will limit myself to a brief indication of the meaning of churches for us and what this meaning obliges us to” 831. “The church is the heart” - this is the main metaphor of St. Theophan’s sermon: “Every movement, state and action of our body is vividly reflected in the heart. Vigor and drowsiness, strength and weakness, health and illness, benefit and burden, etc. - everything is generally reflected in the heart and causes corresponding actions on our part. Isn’t it the same thing between us and the church?” 832. Arguing the thesis about the leading role of the church in the life of a Christian, Saint Theophan turns to human life, to its main stages, which are so familiar to everyone present in the church: “Look: someone who is sad goes to the church to sing the paraklisis to the Mother of God; received joy, he goes there to sing a grateful prayer; - a house must be built, - a blessing is taken from the church; dig a well - the same; rain is needed - the church walks through the fields to attract rain from heaven; illness has befallen, the church comes to intercede for recovery; a child is born - it is reborn to a new life in the church; whoever has sinned is cleansed of filth in the church; a new family is conceived - it is united in the church; If someone is going on a journey, he is guided by prayers in the church; someone died, his body is escorted to rest in the bowels of the earth from the church, and an intercessory prayer is offered for his soul in the church, and so on, and so on. In general, there is not a single significant thing that would be done properly, in a Christian way, besides the church, or without contact with it. Like by what threads we are attached to the church” 833. The above passage shows a striking example of amplification - a stylistic figure that the author often uses to enhance the meaning of what was said. The further structure of the sermon is based on an antithesis: first, Saint Theophan builds arguments to confirm the idea of ​​spiritual life in the church, and then shows what happens to life if a person “turns away” from the church: “Look at those who shun the churches, and expose their inner mood! Why does it blow coldly from them, like from a grave? - Because their spiritual life is either shortened or completely extinguished by cutting themselves off from the churches and their entire order. Here, of course, it is not only Molokans and schismatics; but also - even more so - superstitious people who, under the pretext of some purity of concepts, tower above these, however, complex buildings, and everything that is in them. May there be no such thing between us!” 834. It is also important to note that it is in the introductory part that the emotional tone sounds, setting the mood of the entire sermon: “feelings of joy and spiritual joy,” “one cannot help but be filled with special pleasure,” “one cannot help but express gratitude to the Lord,” “with such feelings may our current celebration and our participation in it be crowned!” 835. The main part of the sermon is subordinated to the substantiation of its main idea, the disclosure of the topic. The entire speech of the Saint is structured logically, consistently and convincingly. At the same time, the language of the sermon is unusually lively, simple and understandable, and the arguments that Bishop Feofan uses to confirm this or that thesis are close to the everyday life of a person and are within the understanding of everyone present. Thanks to these facts, a person is drawn into the sermon as a kind of dialogue. This is a technique of accommodation very often used by the preacher. In the “Tambov Diocesan Gazette” for 1862, an article by the Right Reverend Theophan “How to compose a sermon?” was published. In this work, the Saint writes in detail about how important it is for the sermon to be understandable to the flock: “The most decent form of preaching is the form of an interview, or colloquial speech. The preacher speaks the word alone, but he does not speak alone. He introduces the listeners into it, questions them and decides, invites them to reason and reasons for them, draws their attention to this or that subject, and generally does everything with them, as in a friendly conversation. This form maintains the attention of listeners without fatigue throughout the entire conversation; they are busy with the preacher, they reason on their own, they convince themselves, they carry out judgment on themselves” 836. Returning to the analysis of the sermon, we can say that the sermon actually has a ring composition. Both at the beginning and at the end, the archpastor and the flock pray and thank the Lord: · the beginning of the sermon: “one cannot help but express gratitude to the Lord, who put in the thought and helped; one cannot remain unappreciative of those who heeded the suggestion and did not spare labor and wealth in execution” 837; · end of the sermon: “In conclusion, I again invite you all to give thanks to the Lord for the completion of this church! May His all-generous goodness bless those who labored in its creation, and may this blessing remain in their generation from generation to generation!” 838. In order for the sermon to touch the hearts of the people present in the church, Saint Theophan uses a large number of figurative and expressive means: metaphors and comparisons (“unkind thoughts, feelings and dispositions, which, like outdated blood, weigh down and deaden the soul” 839; “Blessed, on the contrary, are those who are devoted to the church and everything that is in the church! They are soon likened to a planted tree, always bearing abundant fruit.” 840, “the church for us is the same as the heart for the body”; “how we are attached to the church by threads”; “the cold blows from them, like from a grave”; “unkind thoughts, feelings and dispositions, which, like outdated blood, weigh down and deaden the soul”); epithets (“Having been in the church, on Sunday or on a holiday, having visited properly, we leave from there completely new, as if refreshed” 841); personification (“Are all of us who are present here so disposed towards the church - let everyone’s own conscience tell us about this” 842). Quite often in the sermons of St. Feofan there is archaic and dialectal vocabulary: “before” instead of “before”, “externally” instead of “externally”, “limping” instead of “limping” 843, etc. Colloquial expressions and figures of speech: “Look how troubles have robbed him!”, “and trouble keeps breaking out as if from under his hands” 844, “to save money for a rainy day” 845. Church Slavonicisms, not as the actual church vocabulary - “life”, “vale”, “let us up”, “raise”, “verbs”, “words” 846, etc. (which is very typical for sermons as a special genre and does not require close attention) - but as the words that have lost their original meaning in modern language: “It’s time for us to rise to trustworthiness and calm down” 847. Thus, in this section we undertake a study of some of the most common lexical and stylistic features of St.’s sermons. Feofan. Their distinctive feature is the clear structuring of preaching material. Sermons of St. Theophanes were oriented, first of all, to liturgical holidays, fixed and moving. The preacher also took into account the events in the life of the theological schools or dioceses that he led, as well as events in public life. But the main direction in the development of the ideological content of sermons is ascetic, which acquired more and more original features. For the homiletics of St. Feofan is characterized by a constant appeal to the method of biblical exegesis. The preacher is well versed in the biblical text and contemplatively reveals its meaning to his audience. When referring to biblical texts, readings from the Gospel and the Apostle are predominantly interpreted. As a result of the analysis of the lexical and stylistic features of the sermons of St. Feofan, we can highlight the most commonly used figurative and expressive means: rhetorical questions and exclamations; question-and-answer form of presentation; amplification; metaphors; comparisons, antitheses; anaphors; epithets. The preacher also uses the techniques of accommodation and ring or frame composition (when the beginning of the sermon is played at the end of the sermon). The subject of the research of this dissertation was the homiletical heritage of St. Theophan, the Recluse of Vyshensky and the significance of sermons in the formation of his spiritual heritage. Based on the problem of insufficient research into the homiletical heritage of St. Theophan and the need for its holistic understanding, a study was undertaken of early sermons related to the training of the student Govorov at the Kyiv Theological Academy and the beginning of his teaching activity at the Novgorod Theological Seminary and at the St. Petersburg Theological Academy. Early homiletics also includes sermons delivered by Hieromonk Theophan upon his return from Jerusalem - in St. Petersburg and Petrozavodsk. As an independent period in the development of homiletics, St. Feofan's dissertation examines the years of rectorship at the St. Petersburg Theological Academy (1857–1859). Selected sermons of these years, included in the first book edition of the homiletics of St. Feofan, - “Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan” (1859), - testify to the formation of an outstanding preacher of the era, to the birth of a deep and talented archpastor of the Russian Orthodox Church. Particular attention is paid to the most intense period of preaching activity of Bishop Feofan at the Tambov (1859–1863) and Vladimir (1863–1866) departments. During these years, St. Feofan created sermons in their classical forms - words, conversations, teachings, speeches. During these same years, St. Feofan acts not only as an experienced preacher, but also as the organizer of an entire catechetical “school”, which was the result of a synthesis of his own preaching experience and the ancient catechetical tradition, which, in particular, was preserved in those years in the Christian East. It should be noted that each of the studied periods of the preaching activity of St. Feofana has specific features and characteristics. Development of the preaching talent of St. Feofan during his student period occurred in two directions: firstly, a strict systematization of theological scientific knowledge and facts, and secondly, in an effort to spiritualize them with the ascetic experience of knowledge of Divine truths, the mysteries of human nature and the phenomena of social life. After his stay in the east, preaching to St. Feofan, the influence of the subtle and deep theological thought of the Eastern fathers appears, their unique experience of asceticism and prayer is reflected. Sermons during the rectorship of St. Feofan is characterized by the predominance of the theory of spiritual life over practice. This is not caused by a lack of spirituality, but by high demands on the formal and ideological content of homilies pronounced within the walls of the capital’s theological school. During the period of serving in the pulpit, the preacher reaches the pinnacle of homiletical skill, combined with simplicity and depth in the disclosure of divine truths, and achieves inner freedom in homiletical art, as evidenced by his transition from pre-written and carefully prepared sermons to impromptu, or improvisation, as the highest form of development of preaching. The main sources of texts for the research were the first lifetime editions of the homiletics of St. Theophan: “Words to the Tambov flock” (109 sermons; St. Petersburg, 1861, 1867) and “Words to the Vladimir flock” (138 sermons; Vladimir, 1869), as well as “Words on the Lord’s, Mother of God and solemn days” (71 sermons; M., 1883). The conceptual idea for the dissertation was the idea of ​​revising the criteria and boundaries of homiletical creativity, first expressed by Archimandrite Job (Gumerov). In this regard, the letters of St. were involved in the orbit of research. Theophanes from the Vyshensky retreat and creations, many of which have a homiletical basis, and the purpose of which is spiritual enlightenment. The study also paid special attention to St. Feofan to the work of preaching the Word of God both during the period of his active preaching ministry and during his period of retirement and seclusion, when he was able to more contemplatively prepare for the publication of his sermons and spiritual and educational literature based on them. Thus, in this dissertation the total corpus of sermons of St. Feofan, starting from the early years of his ministry, then the Tambov and Vladimir periods and ending with the epistolary legacy of the period of retirement and seclusion. Such a wide scope of the homiletical activities of St. Feofan for the first time became the subject of multilateral systematic analysis against the background of the general panorama of the works of the Right Reverend. One of the main provisions of the dissertation is based on the hypothesis about the key role of preaching in the formation of the spiritual heritage of St. Feofan. In this regard, the field of research included the history of the formation of the main body of homiletics, analysis of the artistic originality of sermons and determination of their place in the genre system of the spiritual heritage of St. Theophan. The study examined the formation of the homiletical heritage of St. Theophan in 1829–1866, and examined the continuation of the preaching ministry of St. Theophan during his period of retirement and seclusion. The main body consisted of the sermons of St. Theophan for 1829–1866, as well as thematic reprints of subsequent times in the form of books and brochures. Based on a significant number of studies devoted to certain aspects of the homiletical heritage of St. Theophan, in his work he managed to draw attention to the homiletical system of the Right Reverend as a whole, to characterize the contribution of St. Feofan into Russian homiletics, first of all, as an experienced preacher, but also as a teacher of preaching and an initiator of new homiletical approaches. As a result of the work undertaken, the following results were achieved: the homiletical heritage of St. Theophan was systematized; the relationship between the preaching ministry of St. Feofana with missionary service; presents the publishing history of the creation of the preaching corps of St. Feofan during the period of retreat; The ascetic nature of St.'s sermons is considered. Feofana; the structural-thematic, genre, ideological-theological, lexico-stylistic analysis of the sermons of St. Theophan, included in the publications “Words of the St. Petersburg Theological Academy of the Rector Archimandrite Theophan” (1859), “Words to the Tambov flock of the Right Reverend Theophan” (1861, 1867) and “Words to To the Vladimir flock of His Grace Theophan" (1869). For the first time, the sermon was considered as one of the most important dominant elements, the influence of which is found in the works of the saint and in his epistolary. The relevance of this approach lies in the system of analysis of the homiletics of St. Theophan, included in the general history of Russian patristics of the Synodal era. What happened in the 20th century. the artificial cutting off of church literature from a single historical and literary process had a detrimental effect on its holistic study. The legacy of St. Theophan was no exception. In this work, the sermons of the Right Reverend are examined in the context of the circumstances of their creation, the history of publication; Particular attention is paid to the general signs of genre affiliation, which bring together the homiletics of St. Theophan with his outstanding works: “Letters on Christian Life”, “Outline of Christian Moral Teaching”, “The Path to Salvation. A Brief Essay on Asceticism,” “Letters to Various Persons on Various Objects of Faith and Life” 848, etc. The novelty of the dissertation is also determined by its factual basis, the source of which was materials from archives, rare book editions and Russian periodicals of the second half of the 19th century. The work traces the evolution of the problem-thematic content of sermons delivered at St. Petersburg Academy of Sciences, at the Tambov and Vladimir departments. Research in this direction has shown that Saint Theophan remained invariably attentive to the spiritual needs of his flock, and subtly grasped the acute challenges of the time - both on a state scale and on a personal level. Based on materials from archives and Russian periodicals of the 19th century. and rare book editions, the spiritual and historical context of the creation of sermons by St. Theophan is recreated. The main church-historical, theological, homiletical and cultural-educational trends in the formation of the corpus of sermons of St. Feofana; the external circumstances of the preacher’s appeal to topical topics, the associated evangelical allusions and reminiscences, the identified parallels and connections of evangelical parables and plots with the life of the flock are considered. The work comprehends Saint Theophan’s methods of incorporating biblical, primarily New Testament and patristic texts into the structure of his sermons, and studies the imagery techniques used by Saint Theophan in his sermons. Analysis of the material showed that the sermon, being a call to salvation, is focused, on the one hand, on ancient homiletical traditions; on the other hand, in it the preacher realizes his pastoral talent, his oratorical talent, and influences the listeners with the power of his inspiration. The study revealed the lexical and stylistic features of St. Theophan's sermons, the techniques he used to combine the church-biblical spirit and pressing issues in his preaching, i.e. popularity. A direct connection has been established between the lexical content of the sermon and its objectives, with the theological preparation of the addressee, and with belonging to a particular social group. The style of St. Theophan's sermons, like the vocabulary, reveals a dependence on the level of training of the listeners. Meanwhile, in the course of the work, a chronological cross-section of the homiletical heritage of St. Theophan attracted attention. Lexico-stylistic changes in sermons were explained by the evolution of Saint Theophan as a preacher, the deepening of theological knowledge and spiritual practice, his increasing pastoral experience and knowledge of life. A hypothesis has been put forward and confirmed about the key role of the sermon genre in the spiritual heritage of St. Theophan, about the presence of influence of this genre on his letters. Immersion in the pressing issues of modern life is especially noticeable, paradoxically, during the period of the Vyshensky retreat. The pattern of this phenomenon is that Saint Theophan saw in the solitude on Above a protection from the vanity of the world, but not from the fate of Orthodoxy, which he continued to serve until his death. Research attention in the dissertation was also paid to the epistolary heritage of St. Theophan, examined from the point of view of the presence of a homiletical character in it. The most active period in the formation of the epistolary heritage of St. Theophan dates back to the years of his stay in the Vyshensky retreat. In the letters from Vysha we were able to discern the features of the homily; the letters are analyzed as a continuation of the pastoral ministry of the Right Reverend: they contain the same concern for spiritual growth, about the addressee’s path to salvation, as in the sermons. Beyond the scope of the dissertation there remains what could be a very promising and fruitful study concerning the connection between the interpretations of St. Theophan on the messages of St. ap. Paul with previously preached sermons. This direction can become an area for further study of the homiletical and exegetical works of St. Feofan using hermeneutic and textual methods of scientific work. The undertaken research clearly demonstrated the need for a comprehensive study of the homiletical heritage of St. Theophan in the context of the entire spiritual path of the shepherd and in close connection with his other works. Summing up the results of the study, it should be noted that one of the promising future tasks arising from this work is a detailed textual and stylistic analysis of the ascetic-didactic works of the Right Reverend, carried out in the context of his homiletical heritage. 1. Bible. Books of the Holy Scriptures of the Old and New Testaments. M.: Publishing house of the Moscow Patriarchate of the Russian Orthodox Church, 2011. 1376 p. Unreleased archival materials 849 2. [Blessing for the initiation into the surplice of seminary students] April 19, 1865 // GAVO F. 454. Op. 1. Unit hr. 173. L. 485–485 vol. 3. Vinogradov V. Feedback on a student’s candidate’s essay. LXIX course of MDA G. Lobov. Feofan Bishop of Tambov as a preacher. 1914 // NIOR RSL. F. 172. K. 293. Unit. hr. 2. 3 l. 4. From a confidential letter from Prince S. N. Urusov to Philaret, Metropolitan of Moscow (June 28, 1864) // RGIA. F. 832. Op. 1. Unit hr. 48. l. 36, 37, 50–50 vol. 5. From the decree of the Tambov Spiritual Consistory on the establishment of deanery libraries, adopted on the proposals of Bishop. Feofana (November 10, 1860) // GATO. F. 186. Op. 66. Unit hr. 78. L. 116–118 vol. (Chronicle. T. 2. P. 235). 6. Extract from the reports of the diocesan bishops on the circular decree of the Holy Synod of April 6, 1864 on the schismatic issue. Opinion of the Bishop of Vladimir // RGIA. F. 832. Op. 1. Unit hr. 48. L. 36, 37, 50–50 vol. 7. Kuznetsov Alexander. Eminence Feofan (Govorov) as a preacher // NIOR RSL. F. 172. K. 279. Unit. hr. 9. 171 l. 8. Oryol Theological Seminary (until 1867) (Church historical essay) Course essay by Konstantin Nikolsky // IR NBU. F. 160. Unit. hr. 2222. 9. Letters from various persons to Rev. Jeremiah (Solovyov) // OR RNL. F. 573. SPbDA. A II/307. L. 318–321 rev. 10. Letter from A.P. Butenev to A.P. Tolstoy // RGIA. F. 797. Op. 27. ΙΙ dept. 2 table. Unit hr. 245. L. 4–5. (Chronicle. T. 1. P. 705). 11. Letter from Archimandrite Feofan in St. Petersburg to the Burachkov family (March 20, 1856) // CIAM. F. 2355. Op. 1. D. 262. L. 30–31 vol. (Chronicle. T. 1. P. 599). 12. Letter from Bishop Theophan to Jeremiah Solovyov (August 10, 1864) // RNL RO. F. 573. SPbDA. AII/307. L. 318–321 rev. 13. Letter from Bishop Theophan to Jeremiah Solovyov (August 10, 1864) // ARPMA. St. Foundation Feofan (Govorova). Op. 24. D. 41. Unit. hr. 4011. L. 344–346. 14. Letter from Bishop Feofan to Archimandrite Andrei (Verevkin) (March 26, 1891) // ARPMA. Op. 24. Units hr. 4327. L. 535–538; L. 697–703 (Copy). 15. Letter from Bishop Feofan to Archimandrite Andrei (Verevkin) (July 17, 1891) // ARPMA. Op. 24. Units hr. 4327. L. 546–552; L. 704–711 (Copy). 16. Letter from Bishop Feofan to Archimandrite Andrei (Verevkin) (May 30, 1891) // ARPMA. Op. 24. Units hr. 4327. L. 539–545; L. 704–711 (Copy). 17. Letter from Bishop Feofan to Archimandrite Andrei (Verevkin) (January 27, 1893) // ARPMA. Op. 24. Units hr. 4327. L. 560–563; L. 728–734 (Copy). 18. Letter from Bishop Feofan to Archimandrite Andrei (Verevkin) (July 17, 1891) // ARPMA. Op. 24. Units hr. 4327. L. 546–552; L. 704–711 (Copy). 19. Letter from Bishop Theophan to Hieromonk Arseny (Minin) (November 12, 1868) // ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4327. L. 782–785. 20. Letter from Bishop Feofan to Tatyana Vladimirovna Askochenskaya (January 1880) // ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4327. L. 265–268. 21. Letter from Bishop Theophan to Athonite publishers (February 19, 1884) // ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4327. L. 809. 22. Letter from Bishop Theophan to Fr. Vladimir (Kolesnikov) (October 25, 1881) // ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4327. L. 124–127. 23. Letter from Bishop Theophan to Fr. Vladimir (Kolesnikov) (November 4, 1881) // ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4327. L. 93–98. 24. Letter from Bishop Theophan to Fr. Vladimir (Kolesnikov) (March 11, 1882) // ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4327. L. 112–115. 25. Letter from Bishop Theophan to Fr. Vladimir (Kolesnikov) (May 26, 1881) // ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4327. L. 85–88. 26. Letter from Bishop Theophan to Fr. Vladimir (Kolesnikov) (April 6, 1882) // ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4327. L. 116–119. 27. Letter from Bishop Theophan to Fr. Vladimir (Kolesnikov) (December 21, 1883) // ARPMA. F. St. Theophanes (Govorova). Op. 24. Units hr. 4327. L. 340–342; Op. 24. Units hr. 4011. L. 155 v–156 v. (Copy). 28. Letter from Hieromonk Vladimir (Kolesnikov) from the Russian Panteleimon Monastery to Bishop Theophan (June 18982) // ARPMA. Op. 24. D. 41. Doc. No. 4328. L. 33–36 vol. 29. Letter from Bishop Feofan to Father Vladislav (Popov) (May 1, 1891) // ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4327. L. 919–920. 30. Letter from Bishop Feofan to Father Vladislav (Popov) (October 7, 1891) // ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4327. L. 934–937. 31. Letter from Bishop Feofan to Father Vladislav (Popov) (June 18, 1892) // ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4327. L. 949–951. 32. Letter from Bishop Feofan to Father Vladislav (Popov) (September 27, 1892) // ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4327. L. 965–967. 33. Letter from Bishop Feofan to Father Vladislav (Popov) (January 27, 1893) // ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4327. L. 979–982. 34. Letter from Bishop Feofan to Father Vladislav (Popov) (February 8, 1893) // ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4327. L. 983–986. 35. Letter from Bishop Feofan to Father Vladislav (Popov) (February 16, 1893) // ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4327. L. 987–988. 36. Letter from Bishop Feofan to A.G. Govorov (July 19, 1888) // ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4327. L. 200–202. 37. Letter from Bishop Feofan to the rector of the MDA, Archpriest A.V. Gorsky (May 12, 1869) // NIOR RSL. F. 78. K. 32. Unit. hr. 48. L. 3–3 vol. 38. Letter from Bishop Feofan to Archpriest I. G. Pereverzev (April 18, 1867) // IR NBU 160. No. 1968. Copy. L. 23. 39. Letter from Bishop Feofan to K.N. Tikhonravov (November 14, 1868) // RO OR RAS. F. 507. Unit. hr. 60. L. 2. 40. Letter from Bishop Feofan to V.V. Shvidkovskaya (September 29, 1887) // RO IRL RAS. F. 34. Unit. hr. 503. L. 11–14. (SPb DV. 1898. No. 26. P. 437–438; Collected letters. Issue VI. pp. 162–165.) 41. Letter from the hieromonk of the Russian Panteleimon Monastery Vladimir (Kolesnikov) to Bishop Feofan (March 17, 1892) // ARPM. Op. 24. D. 41. Doc. No. 4328. L. 29–32. 42. Letter to Bishop Theophan from the Athos Panteleimon Monastery of Hieromonk Vladimir (Kolesnikov) (June 22, 1891) // ARPMA. St. Foundation Feofan (Govorova). Op. 24. D. 41. Doc. No. 4328. L. 22–25 vol. 43. From a letter from Hieromonk Vladimir (Kolesnikov) from Athos to Bishop Theophan. Congratulations on the holiday of St. Easter (March 16, 1893) // ARPMA. St. Foundation Feofan (Govorova). Op. 24. D. 41. Doc. No. 4328. L. 42 – 43. 44. Letter from Bishop Feofan to an unidentified person (possibly Andrei Nikolaevich Shishkov) (October 10, 1891) // NIOR RSL. F. 765. K. 12. Unit. hr. 34. L. 1–2 vol. (Copy). 45. Letter from Bishop Feofan to the Chief Prosecutor of the Holy Synod K. P. Pobedonostsev (November 8, 1891) // IR NBU. F. 13. Unit. hr. 5906. L. 1–2. 46. Letter from Bishop Feofan to O. S. Burachok (December 18, 1891) // ROIRLI RAS F. 34. Unit. hr. 482. L. 90–91 vol.; IR NBU F.160 Unit. hr. 2009. L. 1–3 vol. (copy). 47. Letter from Bishop Feofan to the rector of the MDA, Rev. A. V. Gorsky // NIOR RSL. F. 78. K. 32. Unit. hr. 48. L. 1–2. 48. Service record of the cathedral hieromonk Feofan (Govorov) at the Spiritual Mission in Jerusalem, 1854 // AVP RI. F.161. II-9. Op. 46. ​​1854 D. 7. L. 12–14. (Chronicle. T. 1. P. 243). 49. Resolution of the Vladimir Spiritual Consistory [on the delivery of catechetical teachings] (December 1862) // GAVO. F. 556. Op.1. T.1. 1708–1869. Unit hr. 2211. L. 173 vol.–174. 50. Suggestions from Bishop Theophan regarding measures to counter the development of sects in the diocese (June 24, 1865) // GAVO. F. 556. Op. 1. Unit hr. 2439. L. 10–19 vol. 51. Proposals of the Right Reverend Theophan regarding measures to counter the development of sects in the diocese (June 24, 1865) // GAVO F. 864. Op. 1. Unit hr. 6. L. 21–22 vol. 52. Suggestions from Bishop Theophan regarding measures to counter the development of sects in the diocese (June 24, 1865) // GAVO. F. 590. Op. 1. Unit hr. 512. L. 33–34 vol. 53. Presentation of Feofan, Bishop of Vladimir and Suzdal to the Holy Governing Synod. Program of the “Vladimir Diocesan Gazette” // RGIA. F. 796. Op. 145. Units hr. 1608. L. 1–4. 54. Decree of the Vladimir Spiritual Consistory to the abbot of the Suzdal Spaso-Evfimiev Monastery, Archimandrite Dosifei (September 24, 1869) // RGADA. F. 1203. Op. 1. Knitting 329. L. 1-2v. 55. Decree of the Holy Synod No. 1088, sent to Bishop Theophan (received on May 29) (May 15, 1869) // ARPMA. St. Foundation Feofan (Govorova). Op. 24. D. 39. Unit. hr. 4009. L. 124–125. Published archival materials 850 56. Memories of St. Feofane from a letter from I. A. Krutikov to I. N. Korsunsky // IR NBU. F. 160. D. 1967. L. 9–10. (Chronicle. T. 1. P. 103). 57. Archimandrite's report. Feofan to K.S. Serbinovich from Constantinople, March 18, 1857 // RGIA. F. 1661. Op. 1. Unit hr. 1604. L. 3 vol. (Chronicle. T. 1. P. 674). 58. Notes from Bishop Theophan on an article on Greek-Bulgarian church relations. (Draft.) // ARPMA. St. Foundation Feofan (Govorova). Op. 24. D. 42. Unit. hr. 4330. L. 2–8 vol. (Chronicle. T. 2. P. 316). 59. Note on theological schools (1859) // ARPMA. St. Foundation Feofan (Govorova). Op. 24. D. 39. Unit. hr. 4009. L. 1–12. (Chronicle. T. 2. P. 63). 60. Note from the Secretary of the Tambov Spiritual Consistory P.I. Ostroumov to the board of the Tambov DS with comments from Bishop. Feofana // GATO. F. 186. Op. 66. Unit hr. 2. L. 1–1 vol. (Chronicle. T. 2. P. 199). 61. Jordan, Varvara Alexandrovna. Letters to Savva (Tikhomirov). 1884–1887 // NIOR RSL. F. 262. K. 34. Unit. hr. 1. 59 ll. (Chronicle. T. 2. P. 31). 62. Summary of lessons on moral theology taught to students of the Higher Department of St. Petersburg Academy of Arts, in the 16th year // Central State Historical Academy of St. Petersburg. F. 277. Op. 1. Unit hr. 2054. L. 5–8. (Chronicle. T. 1. P. 254). 63. Summary of lessons taught to students of the Academy of the Higher Department in Moral Theology for the first half of the 1846/47 academic year // Central State Historical Archive of St. Petersburg. F. 277. Op. 1. Unit hr. 2053. L. 5–6 vol. (Chronicle. T. 1. P. 258). 64. Krasnitsky V.F., prot. Memories of the student life of Rev. Feofan // IR NBU. F. 160. Unit. hr. 1964. L. 1 vol.–2. (Chronicle. T. 1. P. 200). 65. Brief teaching on worship of God. Autograph from Efimov’s printing house // ARPMA. St. Foundation Feofan (Govorova). Op. 24. D. 43. Doc. No. 4348. L. 1–31. Published: Brief teaching on worship of God. Ed. 2nd. M., 1908. 66. Lobov G. Feofan, Bishop of Tambov, as a preacher // NIOR RSL. F. 172. K. 293. Unit. hr. 1. 273 l. Publisher: Lobov G. Feofan, Bishop of Tambov, as a preacher // Faith and Reason. 1916. February. pp. 163‒199. 67. Resolution of the Holy Synod on the appointment of Hieromonk Theophan, inspector of the Novgorod Seminary, to the post of assistant inspector of the St. Petersburg Theological Academy (February 14, 1845) // AVP RI. F. 161. II-9. Op. 46. ​​1854 D. 7. L. 12–14; RGIA. F. 802. Op. 5. Units hr. 6312. D. “According to the 1st Table of the 1st Department of the Spiritual Educational Administration at the Holy Synod.” L. 5–6; AVPRI. F. “Personnel Affairs. Formal lists." Op. 464. D. 917. L. 4. (Chronicle. T. 1. P. 243). 68. The main content of classes in the class of church eloquence for students of the higher department for the second half of the 1837/1838 academic year, compiled by Professor Yakov Amfitheatrov // TsGIAU. F. 711. Op. 1. Unit hr. 1414. L. 9–9 vol., 86–86 vol. (Chronicle. T. 1. P. 154). 69. Pandecta monk Antiochus // BRPMA. St. Foundation Feofan (Govorova). Op. 24. D. 21. Doc. No. 33136. L. 45–66. (Chronicle. T. 1. P. 306). 70. Letters from Bishop Feofan (Govorov) to various correspondents for 1875–1893. // ARPMA. St. Foundation Feofan (Govorova). Op. 24. D. 41. Unit. hr. 4011. L. 287, 290–290 vol., 359 vol.–360, 365–365 vol. (Chronicle. T. 2. P. 540:599). 71. Letters from Bishop Feofan to his relatives // IR NBU. F. 160. Unit. hr. 1968. L. 25 vol. – 26 rev. (Chronicle. T. 2. P. 285). 72. Letter from Bishop Theophan to Metropolitan Isidore of Novgorod with the attachment of a secret Note “The dark side of spiritual literature” (February 21, 1863) // ARPMA. Op. 24. D. 41. Unit. hr. 4011. L. 304–305 vol. (Chronicle. T. 2. P. 599). 73. Letter from Bishop Theophan to Archpriest. I. G. Pereverzev (November 28, 1862) // IR NBU. F. 160. Storage unit. 1968. L. 26 vol.–27 vol. (Chronicle. T. 2. P. 574). 74. Letter from P. S. Lukomskaya to A. N. Zagoskin // NIOR RSL. F. 11/1. K. 64. Unit. hr. 41. L. 1–2 vol. (Chronicle. T. 1. P. 700). 75. Letter from Bishop Feofan of Tambov and Shatsk to Bishop Macarius of Kharkov // IR NBU. F. 301. D. 631. L. 1–2. Published: “The Wanderer”, 1894, No. 5. pp. 104–105. 76. Petition from the Bachelor of the Academy of Hieromonk Theophan in St. Petersburg. Committee of Spiritual Censorship // RGIA. F. 807. Op. 2. Unit hr. 1045. L. 7. (Chronicle. T. 1. P. 244). 77. Order on catechetical teachings (June 18, 1860) // ARPMA. St. Foundation Feofan (Govorova). Op. 24. D. 3 Units. hr. 40099. Unit. hr. 4009. L. 15–18 vol. (Chronicle. T. 2. P. 176). 78. Draft manuscripts of the late Bishop Feofan (Govorov), acquired by our monastery after his death from his heirs into the property of the monastery with the right to publish his works.” The inventory was compiled by the librarian of the Russian Panteleimon Monastery on Athos, Schemamonk Matthew (Olshansky) in 1897 // ARPMA. St. Foundation Feofan (Govorova). Op. 24. D. 40. Unit. hr. 4290. (Chronicle. T. 1. P. 251). 79. Word on the birthday of the blessed sovereign Grand Duke Mikhail Pavlovich // ARPMA. St. Foundation Feofan (Govorova). Op. 24. D. 43. Unit. hr. 4359. L. 1–4 vol. (Chronicle. T. 1. P. 255–256). Published: On obedience to authorities and service to the Fatherland // DS. 1906. Issue. 1. pp. 9–13. 80. Word on St. Day blgv. ow. Prince Alexander Nevsky // ARPMA. St. Foundation Feofan (Govorova). Op. 24. D. 43. Doc. No. 4344. L. 1–4 vol. Published: “Heavenly protection of the saints above us, and lessons from them on the days of their festive honoring: Words of Bishop. Feofana: (From words to the Tamb. and Vladimir flocks, 1859, 1861, 1867 and 1869). Ed. Athos. Rus. Panteleimon Monastery. M.: Tipo-lit. I. Efimova, 1893. 126 p. 81. Decree of the Holy Governing Synod “on the appointment of Bishop Feofan of Tambov to the bishop’s vacancy that opened in the Vladimir diocese” (July 22, 1863) // GAVO. F. 556. Op. 1. T. 1. Unit. hr. 2231. L. 6–8 vol. (Chronicle. T. 2. P. 625). 82. Feofan (Govorov), hieromonk. Word for Easter (April 18, 1842) // ARPMA. St. Foundation Feofan (Govorova). Op. 24. D. 43. Unit. hr. 4368. L. 1–5 vol. (Chronicle. T. 1. P. 220). 83. Feofan (Govorov), St. Letter to S. O. Burachk // CIAM. F. 2355. Op. 1. D. 262. L. 2–3 vol. (Chronicle. T. 1. P. 261). 84. Characteristics of the sermon “The Word on the Ascension of the Lord on the text: And they (the apostles) worshiped Him (the Ascended Lord) and returned to Jerusalem with great joy (Luke 24:52)” // IR NBU. F. 160. Unit. hr. 1967. L. 9–17 vol. (Chronicle. T. 1. P. 187). Main sources: works of St. Feofana 85. Chronicle of the life and works of St. Theophan, the recluse of Vyshensky. 1815–1894. T. 1. 1815–1859. M.: Publishing House of the Moscow Patriarchate, 2016. 86. Chronicle of the life and works of St. Theophan, the recluse of Vyshensky. 1815–1894. T. 2. 1859–1863. M.: Publishing House of the Moscow Patriarchate, 2019. 87. Feofan (Govorov), bishop. Tambovsky and Shatsky. Nine words on the occasion of fires in Tambov and the Tambov province. M.: typo-lit. I. Efimova, 1897. 88. Feofan (Govorov), bishop. Tambovsky and Shatsky. How to write a sermon? // TEV. 1862. No. 8. October 15. Arr. pp. 305–314. (Chronicle. T. 2. pp. 564–567). 89. Theophan the Recluse (Gorov), St. How to write a sermon? // TEV. 1868. Approx. No. 13. pp. 1–14; No. 14. pp. 47–54; No. 16. P. 115–125; No. 17. pp. 157–169; No. 18. pp. 197–208; No. 19. pp. 231–245. 90. Feofan (Govorov), bishop. Thoughts for every day of the year. M., 1890. 91. Feofan (Govorov), bishop. 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Pre-revolutionary works of students of the Moscow Theological Academy about Theophan the Recluse // Church and Time. 2015. No. 1 (70). pp. 184–210. Kuznetsov A. Eminence Feofan (Govorov) as a preacher // NIOR RSL. F. 172. K. 279. Unit. hr. 9. 171 l. For a more detailed review of the essay, see: Kashirina V.V. Pre-revolutionary works of students of the Moscow Theological Academy about Theophan the Recluse // Ibid. pp. 186–189. See: Kashirina V.V. Pre-revolutionary works of students of the Moscow Theological Academy about Theophan the Recluse // Ibid. pp. 188–190. Lobov G. Feofan, Bishop of Tambov, as a preacher // NIOR RSL. F. 172. K. 293. Unit. hr. 1. 273 l. Published by: Lobov G. Feofan, Bishop of Tambov, as a preacher // Faith and Reason. 1916. February. pp. 163‒199. Vinogradov V. Feedback on a student’s candidate’s essay. LXIX course of MDA G. Lobov. Feofan Bishop of Tambov as a preacher. 1914 // NIOR RSL. F. 172. K. 293. Unit. hr. 2. 3 l. Dionysius (Shlenov), abbot. “Theological Bulletin” 1945–1946: a new find on the way from pre-revolutionary to modern academic journal // Theological Bulletin / publ. materials: igum. Dionisy (Shlenov), V.L. Shlenov. No. 13: Archive number, No. 1: 1945–1946. Sergiev Posad, 2013. P. 34. Published in the book: Works like the saints of our father Theophan the Recluse. Collection of letters. M.: Rule of Faith, 2001 (P. 499–502) based on the typewritten appendix to the dissertation of Archim. Georgiy (Tertyshnikov) “The homiletical element in the epistolary heritage of bishop. Theophan the Recluse" (Appendices. Part 1. Zagorsk, 1972–1973. P. 142–150). Shabbatin I. N. Bishop Theophan the Recluse and his spiritual heritage // ZhMP. 1948. No. 5. P. 43–54. Theodore (Andryushchenko), hierod. Bishop Feofan Vyshensky as a pastor-counselor: Ph.D. dis. Zagorsk, 1954. Gavrilov V. Bishop Theophan the Recluse as a Preacher: Ph.D. dis. Leningrad, 1957. Tarantin A. Preaching activities of Bishops Theophan the Recluse and Ignatius Brianchaninov: Ph.D. dis. Zagorsk, 1959. Pavlov A., Jer. Bishop Theophan the Recluse – representative of ascetic preaching in Russia: Ph.D. dis. Zagorsk, 1968–1969. Tarantin A. Preaching activities of Bishops Theophan the Recluse and Ignatius Brianchaninov. L. 177. Pavlov A., Jer. Bishop Theophan the Recluse – representative of ascetic preaching in Russia: Ph.D. dis. Zagorsk, 1968–1969. Table of contents before numbering begins. Pavlov A., Jer. Bishop Theophan the Recluse – representative of ascetic preaching in Russia: Ph.D. dis. Zagorsk, 1968–1969. L. 1. Pavlov A., Jer. Bishop Theophan the Recluse – representative of ascetic preaching in Russia: Ph.D. dis. Zagorsk, 1968–1969. L. 21. Pimen (Khmelevsky), archimandrite. Christian teaching about spirit, soul and body according to the works of Bishop Theophan and Bishop Ignatius Brianchaninov (scholarship report, MDA, 1957). Sokolov L. A. Bishop Ignatius Brianchaninov. His life, personality and moral and ascetic views: in 2 hours. Kiev, 1915. Averky (Taushev). The herald of God's punishment for the Russian people, Saint Theophan the Recluse of Vyshensky // Archbishop Averky. True Orthodoxy and the modern world: Collection of articles and speeches on the occasion of the fortieth anniversary of the priesthood. Jordanville, 1971, pp. 99–123. Averky (Taushev). The herald of God's punishment for the Russian people, Saint Theophan the Recluse of Vyshensky // Archbishop Averky. True Orthodoxy and the modern world: Collection of articles and speeches on the occasion of the fortieth anniversary of the priesthood. Jordanville, 1971. P. 111. Averky (Taushev). The herald of God's punishment for the Russian people, Saint Theophan the Recluse of Vyshensky // Archbishop Averky. True Orthodoxy and the modern world: Collection of articles and speeches on the occasion of the fortieth anniversary of the priesthood. Jordanville, 1971. P. 112. Mark (Lozinsky), abbot. Great teacher of the Russian Church (report on the 75th anniversary of the death of Bishop Theophan the Recluse) // Mark (Lozinsky), abbot. Reports and articles. T. 1. Zagorsk, 1972 (typescript). L. 60–112. Georgy (Tertyshnikov), priest. The homiletical element in the epistolary heritage of Bishop Theophan the Recluse: course op. by department Homiletics. Zagorsk, 1972–1973. See also: Symphony based on the works of St. Theophan, the Recluse of Vyshensky / comp. archim. Georgy (Tertyshnikov). Ed. 2nd. M., 2008. Edition: [T. 2]: Appendix, Part 1: Letters from Bishop Theophan to various persons, not included in 8 editions. [T. 3]: Appendix, Part 2: Letters from Bishop Theophan to various persons not included in the 8 editions. Letters from clergy to Bishop Feofan. 253 pp.: photo. Georgy (Tertyshnikov), priest. The homiletical element in the epistolary heritage of Bishop Theophan the Recluse: course op. by department Homiletics. Zagorsk, 1972–1973. P. 66. Georgy (Tertyshnikov), archimandrite. Saint Theophan the Recluse and his teaching on salvation [Text]: master's thesis. At 3 o'clock with adj. T. 1. Part 1: The life and work of Bishop Theophan the Recluse. Zagorsk: [b. i.], 1989. T. 2. Parts 2, 3: Divine economy for the salvation of people; Man's participation in the matter of salvation. Zagorsk: [b. i.], 1989. T. 1: Bibliography; Epistolary heritage; Moral and edifying works; Interpretive Op. Zagorsk: [b. i.], 1989. T. 2: Words and speeches; Aphorisms. Zagorsk: [b. i.], 1989. In the title: Moscow Theological Academy. Department of Pastoral Theology. Appendix T. 3: Translations; Materials and biographies; Literature about the bishop. Zagorsk: [b. i.], 1989. See separate printed publication: Georgy (Tertyshnikov), archimandrite. St. Theophan the Recluse and his teaching on salvation. M., 1999, published in the year of the death of Archimandrite. George. Shcherbakova M. I. Problems of preparing a scientific edition of epistolary sources: dating, attribution, commentary // Feofanovskie readings. 2018. Vol. XI. pp. 100–104. See: Evfimy (Moiseev), abbot. Development of the Feofanovsky project in 2012 // Feofanovsky readings. 2013. Issue. VI. pp. 43‒52. Clement, Metropolitan Kaluzhsky and Borovsky. Corpus Theophanicum // Journal of the Moscow Patriarchate. 2012. No. 3. March. P. 82. Information about the conferences, including programs and a number of individual reports, is posted on the Vyshensky Monastery website. See: http://svtheofan.ru/feofan-zatvornik/feofanovskie-chteniya.html Feofanovsky readings: collection. scientific Art. / ed. V.V. Kashirina. Ryazan, 2012. Issue. 5; Feofanovsky readings: collection. scientific Art. Vol. IX / ed. V.V. Kashirina. Ryazan, 2016; Feofanovsky readings: collection. scientific Art. Vol. X: in 2 volumes / ed. V.V. Kashirina. Ryazan, 2017. Feofanovsky readings: collection. scientific Art. Vol. XI / ed. V.V. Kashirina. Ryazan, 2018. About the homiletical heritage of St. Feofan, see, for example: Lobaev P. Peculiarities of the homiletical heritage of St. Theophan during the period of administration of the Tambov diocese // Feofan’s readings. Vol. XI. pp. 61‒65; Zosima (Shevchuk), archimandrite. About the service of St. Theophan the Recluse at the Tambov and Vladimir Sees: the influence of the archpastor on the minds of his contemporaries among the clergy // Theophan’s Readings. Vol. X. T. 1. P. 54‒59; Sandulsky D. Continuity of patristic pastorology in the works of St. Theophan the Recluse // Theophan’s Readings. Vol. X. T. 1. P. 274‒281. Theodosius (Vasnev), Metropolitan. Life of the Tambov province according to the sermons of St. Theophan the Recluse in 1859–1860. // Feofanovsky readings. 2013. Issue. VI. pp. 26–36; Theodosius, Metropolitan of Tambov and Rasskazovsky. Moral teachings of St. Theophan the Recluse to the Tambov flock in 1859–1860. // Feofanovsky readings. 2013. Issue. VI. pp. 264‒270. Zosima (Shevchuk), archimandrite. Saint Theophan the Recluse on the Vladimir Land // Theophan’s Readings. 2013. Issue. VI. pp. 72‒80. The report conveys his main direction: “His main concern in the Vladimir diocese was the salvation of the souls entrusted to him through edification, through the preaching of the word of God” (p. 74). Zosima (Shevchuk), archimandrite. About the service of St. Theophan the Recluse at the Tambov and Vladimir Sees: the influence of the archpastor on the minds of his contemporaries among the clergy // Theophan’s Readings. 2017. Vol. X. Part 1. P. 54‒59. In particular, an analysis of the sermon of priest Theophylact of Standrovsky from the village. Matcherki (Tambov period), which continues the preaching line of St. Feofan. “I deliberately, if possible, left the spelling and style unchanged, so that one could clearly agree that many of the expressions of the author, priest Theophylact, directly follow the thoughts of his Eminence, Bishop Theophan. When we read the works of the saint, we can come across similar instructions and admonitions here and there.” (p. 58). Peskov G., student. The ideological content of the Tambov sermons of St. Theophan the Recluse // Theophan’s Readings. 2012. Issue. V. P. 206‒218. The report analyzes part of the Tambov sermons, but the principles for choosing this part are not specified (“This cycle includes 5 sermons delivered between November 8, 1859 and January 24, 1860, i.e., during the period of St. Theophan’s stay at the Tambov See”) (p. 206). Lobaev P. Features of the homiletical heritage of St. Theophan during the period of administration of the Tambov diocese // Feofanovskie readings. 2018. Vol. XI. pp. 61‒64. The report reveals the theological and ascetic nature of the preaching of St. Feofan on the example of sermons to the Tambov flock. Goldunov V. The art of preaching during the period of episcopal service of St. Theophan the Recluse of Vyshensky at the Tambov See // Theophan’s Readings. 2018. Vol. XI. pp. 205‒212. Filatov I. Some milestones in the activity of St. Theophan the Recluse at the Tambov See (1859–1863) // Theophan’s Readings. 2012. Issue. V. P. 199–206. Theodosius, Metropolitan of Tambov and Rasskazovsky. Saint Theophan the Recluse in the Vyshenskaya Hermitage (1866–1894) // Theophan’s Readings. 2016. Issue. IX. pp. 9‒28. Here, in particular, it talks about the last sermon of St. Feofan, said during the retreat (p. 22). Peter (Aleksenko), hierodeacon. The infusion of God into the human spirit in Chrismation (according to the interpretations of St. Theophan the Recluse of the Epistles of St. Apostle Paul) // Theophan’s Readings. 2017. Vol. X. Part 2. P. 206‒219. Zosima (Shevchuk), archimandrite. Aspects of family education in the works of St. Theophan the Recluse // Theophan’s Readings. 2016. Issue. IX. pp. 246‒260. In particular, the content of sermons delivered “on the Vladimir land” is analyzed (pp. 255‒258). Dionysius (Shlenov), abbot. Climbing the ladder in the clothes of good deeds according to the teachings of St. Theophan // Theophan’s Readings. 2017. Vol. X. Part 1. P. 92‒108. On ascetic and philocalic motifs in the Vladimir sermons of St. Feofan. Kashirina V.V. Saint Theophan in the fight against schismatics // Theophan’s Readings. 2017. Vol. X. Part 2. P. 165‒178; Saint Theophan about the Molokans // Theophan’s Readings. 2018. Vol. XI. pp. 43‒48. Danilenko S., priest. The attitude of St. Theophan to occult practices using the example of the phenomenon of spiritualism // Theophan’s Readings. 2018. Vol. XI. pp. 157‒164. Vera (Rovchan), abbess. The virtue of obedience according to the works of St. Theophan, the Recluse of Vyshensky // Theophan’s Readings. 2019. Vol. XII. pp. 23‒30. Vera (Rovchan), abbess. “What kind of nuns should be in order to enter the palace of the immortal Bridegroom with the wise virgins” (based on the book of St. Theophan “A reminder to the all-honorable nuns of what monasticism requires of them”) // Theophan’s Readings. 2018. Vol. XI. pp. 243‒247. Zosima (Shevchuk), archimandrite. On the significance of the personality and works of St. Theophan in the social life of the Vladimir and Suzdal diocese // Feofanovskie readings. 2019. Vol. XII. pp. 15‒23. One of the Vladimir sermons “delivered on September 8, 1864 on the eve of the Feast of the Nativity of the Blessed Virgin Mary” is considered. In it, along with others, Saint Theophan reveals the question of the religious and socio-political future of Russia” (p. 15). Kashirina V. V. Interpretation of the spiritual dream of Princess P. S. Lukomskaya by Saint Theophan and the Monk Ambrose of Optina // Theophan’s Readings. 2019. Vol. XII. pp. 31‒37. The description of the dream of Princess Lukomskaya, about which St. Theophan spoke in one of his sermons. Ignatov E., priest. Traditions and innovation in the sermon of St. Theophan the Recluse using the example of sermons on the Feast of the Nativity of Christ // Theophan’s Readings. 2019. Vol. XII. pp. 185‒187. Sermons for the Nativity of Christ from a festive collection published in 1883 are analyzed. Orlova V. D. Saint Theophan the Recluse and women's spiritual education in the Tambov diocese of the 1860–1870s. // Feofanovsky readings. 2013. Issue. VI. pp. 216‒226. About the attitude of St. Feofan to the work of preaching (p. 220). Levin O. Yu. “Tambov Diocesan Gazette” is a periodical founded by St. Theophan the Recluse // Theophan’s Readings. 2013. Issue. VI. pp. 233‒236. About TEV and the publication of St. sermons in them. Feofan, the founder of the publication. Theodosius, Metropolitan of Tambov and Rasskazovsky. Spiritual instructions of St. Theophan the Recluse to youth // Theophan’s Readings. 2019. Vol. XII. pp. 126‒130. Rassadin M., priest. “Letters on Christian Life” by St. Theophan the Recluse as the basis for pastoral preaching in the parish // Theophan’s Readings. 2013. Issue. VI. pp. 155‒159. “These are all vivid and vivid images that are easy to use in everyday pastoral preaching.” The author finds these images in “Letters on the Christian Life.” Nikolaeva E. V. Sermons of St. Theophan the Recluse: dialogue with literature // Theophan’s Readings. 2013. Issue. VI. pp. 270–283. The report examines “parallels” between sermons and “works of fiction and facts of the history of Russian culture.” (p. 271). Titkova N. E. Stylistic originality of the epistolary heritage of the Right Reverend Theophan the Recluse and St. Ignatius Brianchaninov // Feofanovskie readings. 2013. Issue. VI. pp. 295‒303. Analysis of the style of letters to St. Feofan, which can be partly applied to his sermons. Ignatov E, Jer. Traditions and innovation in the preaching of St. Theophan the Recluse // Theophan’s Readings. 2019. Vol. XII. pp. 62‒65. “Three Words on Bearing the Cross” are examined, “in order to determine to what extent this work of the saint is compiled in accordance with the “Chalcedonian” principle of constructing a sermon according to the relationship between form and content,” formulated by I. Fundulis, “and also to clarify to what extent the saint follows the accepted rules regarding form” (p. 63). Chronicle of the life and works of St. Theophan, the Recluse of Vyshensky, 1815–1894: in 5 volumes. T. 1. M., 2016. On the eve of Russian Palestine. Chronicle of the Russian Spiritual Mission in Jerusalem. 1847–1856. Jerusalem, 2017. Burtsev, A., priest. Epistolary heritage of St. Theophan the Recluse: dis. for the job application scientist step. Ph.D. theologian Sergiev Posad, 2005. (Typescript). Here are some of them: Popov V. Comparative analysis of the teaching on prayer of St. Theophan the Recluse and St. Ignatius (Brianchaninov): master's thesis. Sergiev Posad, 2012. Sadovnichy A. Reflection of the soteriological views of St. Theophan the Recluse in his scientific, theological, pastoral and ascetic works: master's thesis. Sergiev Posad, 2012. Skull V. The doctrine of shepherding according to the works of St. Theophan the Recluse of Vyshensky: master's thesis. Sergiev Posad, 2013. Goryachev D., Hier. Saints Ignatius (Brianchaninov) and Theophan the Recluse on delusion in spiritual life: master's thesis. Sergiev Posad, 2018. Zagorulko S. Rhetorical features of the sermon of St. Theophan the Recluse: master's thesis. Sergiev Posad, 2017. Ignatov A. A. Pedagogical views and practice of spiritual education of St. Theophan the Recluse: dissertation. for the job application uch. Art. Ph.D. ped. Sci. Kursk, 2004. Khokhlova A. B. Innovative and heuristic significance of the legacy of Feofan the Recluse for the development of modern Russian education: dissertation. for the job application uch. Art. Ph.D. ped. Sci. Kursk, 2011. Abramov A.V. Religious and ethical teaching of Theophan the Recluse: dissertation. for the job application uch. Art. Ph.D. Philosopher Sci. Vladimir, 2016. Nikulina E. N. Anthropological and pedagogical views of St. Theophan the Recluse: dissertation. for the job application uch. Art. Ph.D. ped. Sci. M., 2016. Theophan (Govorov), St. Creations like the saints of our father Theophan the Recluse. Collection of letters. Vol. V. P. 10. See the electronic publication on the website http://theophanica.ru, especially volumes 1–4. Chronicle of the life and works of St. Theophan, the recluse of Vyshensky. 1815–1894. T. 1. 1815–1859. M., 2016; T. 2. 1859–1863. M., 2019. Feofan, bishop “How to write a sermon?” // TEV. 1862. No. 8. October 15. Arr. pp. 305–314. (Chronicle. T. 2. P. 567). Nikon (Rklitsky), bishop. Biography of His Beatitude Anthony, Metropolitan of Kyiv and Galicia. New York, 1958. T. 1. P. 50. Nikolsky K. Oryol Theological Seminary (until 1867) (Church historical essay). Course essay // IR NBU. F. 160. Unit. hr. 2222. pp. 233–240. (Chronicle. T. 1. P. 63). Burgius I.F. Elementa oratoria. M., 1776. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Collection of letters: vol. 1–8. M., 1898–1901. Vol. 4. P. 32. (Chronicle. T. 1. P. 70). For more details see: Appendix to Ch. I No. 1. Krutikov I. A. Saint Theophan the Recluse and Ascetic of the Vyshensk Hermitage M., 1899. P. 12. Letter from Bishop Feofan to Mrs. N. N. dated February 17, 1892 // Feofan (Govorov), bishop. Vladimirsky and Suzdal. Collection of letters. Vol. 4. pp. 31–32. (Chronicle. T. 1. P. 67). For more details see: Appendix to Ch. I No. 2. Nikolsky K. Oryol Theological Seminary (before 1867) (Church historical essay) & Course essay // IR NBU. F. 160. Unit. hr. 2222. pp. 156–157. Impromtu – (French, from Latin in promptu – “ready”) – improvisation, impromptu. Nikolsky K. Oryol Theological Seminary (before 1867) (Church historical essay) & Course essay // IR NBU. F. 160. Unit. hr. 2222. pp. 162–163. Krutikov I. A. Saint Theophan the Recluse and Ascetic of the Vyshensk Hermitage M. 1899. P. 13. See: Appendix to Ch. I No. 3. “The draft manuscripts of the late Bishop Feofan (Govorov), acquired by our monastery after his death from his heirs into the property of the monastery with the right to publish his works.” The inventory was compiled by the librarian of the Russian Panteleimon Monastery on Athos, Schemamonk Matthew (Olshansky) in 1897 // ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4290. (Chronicle. T. 1. P. 100). ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4290. L. 17. (Chronicle. T. 1. P. 96). Memories of St. Feofane from a letter from I. A. Krutikov to I. N. Korsunsky // IR NBU. F. 160. D. 1967. L. 9–10. (Chronicle. T. 1. P. 102). For more details see: Appendix to Ch. I No. 4. See in more detail: Krutikov I. A. Saint Theophan the recluse and ascetic of the Vyshenskaya Hermitage M., 1899. P. 18. (Chronicle. T. 1. P. 106). See the description of the historian of the Kyiv Academy V.I. Askochensky, cited in the edition: Georgy (Tertyshnikov), archimandrite. Saint Theophan the Recluse and his teaching on salvation: master's thesis. Sergiev Posad, 1989. In 3 parts. T. 1. Part 1. P. 50–51. (Chronicle. T. 1. pp. 154–155). See: The main content of classes in the class of church eloquence for students of the higher department for the second half of the 1837/1838 academic year, compiled by Professor Yakov Amfitheatrov // TsGIAU. F. 711. Op. 1. Unit hr. 1414. L. 9–9 vol., 86–86 vol. (Chronicle. T. 1. pp. 152–154). See the memoirs of Bishop Feofan about Y. K. Amphiteatrov: “It happened to me to walk with him through the grove. I asked, as if in passing, why there are such irregularities between objects of nature and aerial phenomena, and unpleasant irregularities. Here’s a nice color, but on the side there’s nettle or datura... and the sky is either light or cloudy? “What an eccentric you are,” he answered. – These irregularities are a great thing in the economy of God’s providence for our salvation. The merciful God Himself tells you: the sweat should never be wiped off from your face, exhausted and tired, but I sometimes allow you to taste the joy of life, I allow your eyes to be enlightened, your forehead to be open and a smile to appear on your lips, so that you do not lose hope and fall into despair; The earth should only grow thorns and thistles for you, but I sometimes command the earth to give you everything abundantly for pleasure, so that you do not lose confidence that there is still an opportunity to regain lost bliss.” (George (Tertyshnikov), archimandrite. St. Theophan the Recluse and his teaching on salvation: master's thesis. T. 1. Part 1. pp. 50–51. Chronicle. T. 1. pp. 154–155). Cases of the internal board of the Kyiv Academy on the tests of students in 1837 No. 74 and 75; 1838 No. 43 and 44; 1840 No. 45 and 46. See (footnote 1 in the article): In memory of His Eminence Theophan, Bishop of Vladimir and Suzdal [Obituary] // Proceedings of the KDA. 1894. No. 3. P. 422. (Chronicle. T. 1. P. 137). In the lists for these subjects, Georgy Govorov occupies the highest places and has the best certifications. See: Proceedings of KDA. 1894. No. 4. P. 422. (Chronicle. T. 1. P. 137). IR NBU. F. 160. Unit. hr. 1964. L. 1 vol. (Chronicle. T. 1. P. 174). The information is given according to the inventory: “Draft manuscripts of the late Bishop Feofan (Govorov), acquired by our monastery after his death from his heirs into the property of the monastery with the right to publish his works,” compiled by the librarian of the Russian Panteleimon Monastery on Athos, Schemamonk Matthew (Olshansky) in 1897.” // ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4290. L. 16–16 vol. (Chronicle. T. 1. P. 362). Inventory of manuscripts of St. Feofana // ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4290. L. 16 rev. (Chronicle. T. 1. P. 183). Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. St. Petersburg, 1859, pp. 137–151. (Chronicle. T. 1. P. 184). See: Appendix to Ch. I No. 5. Wed. characteristics of the sermon “The Word on the Ascension of the Lord on the text: And they (the apostles) worshiped Him (the Ascended Lord) and returned to Jerusalem with great joy (Luke 24:52)” // IR NBU. F. 160. Unit. hr. 1967. L. 9–17 vol. (Chronicle. T. 1. P. 188). Georgy (Tertyshnikov), archimandrite. Saint Theophan the Recluse and his teaching on salvation: master's thesis. Sergiev Posad, 1989. T. 1. Part 1. P. 52. (Chronicle. T. 1. P. 174). From the memoirs of Archpriest V.F. Krasnitsky, a classmate of St. Theophan // IR NBU. F. 160. Unit. hr. 1964. L. 1 vol.–2. (Chronicle. T. 1. P. 200). See: Appendix to Ch. I No. 6. Spiritual reading. 1894. Part 1. pp. 521–522. (Chronicle. T. 1. P. 192). Poselyanin E.N. Preparation for the “retreat” and the reclusive life of His Eminence Theophan // DCh. 1894. Part 1. pp. 521–522. (Chronicle. T. 1. P. 192). The material is given from the article: Pitirim (Tvorogov), Bishop of Zvenigorod. The origins of the homiletical art of St. Theophan, the Recluse of Vyshensky // Theological Bulletin. 2019. No. 3 (34). pp. 157–168. For the text of the order, see: Service record of the cathedral hieromonk Feofan (Govorov) at the Spiritual Mission in Jerusalem, 1854 // AVP RI. F.161. II-9. Op. 46. ​​1854 D. 7. L. 12–14. (Chronicle. T. 1. P. 205). See: Appendix to Ch. I No. 7. Krutikov I.A. Saint Theophan the Recluse and Ascetic of the Vyshenskaya Hermitage // DC. 1897. Part 2. P. 158. (Chronicle. T. 1. P. 207). Feofan (Govorov), bishop. Vladimirsky and Suzdal. The path to salvation. A Brief Essay on Asceticism: A Final Addendum to Letters on the Christian Life. Vol. 1. St. Petersburg, 1868, pp. 49–50. (Chronicle. T. 1 P. 211). Word for Easter (1842) // ARPMA. St. Foundation Feofan (Govorova). Op. 24. D. 43. Unit. hr. 4368. L. 1–5 vol. (See Chronicle. T. 1. P. 220, where a link to this work is given). For more details see: Burega V. Homiletics in the Kyiv theological tradition: general theoretical approaches and their practical implementation (XVII - early XIX centuries) // Theological reflections. 2018. No. 21. pp. 66–67. See: Word for Easter (1842) // ARPMA. St. Foundation Feofan (Govorova). Op. 24. D. 43. Unit. hr. 4368. L. 1–5 vol. (See Chronicle. T. 1. P. 220, where a link to this work is given). See: Appendix to Ch. I No. 9. See: Word for Easter (1842) // ARPMA. St. Foundation Feofan (Govorova). Op. 24. D. 43. Unit. hr. 4368. L. 1–5 vol. (See Chronicle. T. 1. P. 220, where a link to this work is given). See: Appendix to Ch. I No. 10. Theophan (Govorov), St. Sermon on the day of the Exaltation of the Precious Cross of the Lord (September 14, 1843) // Kh. 1858. Part 2. pp. 196–202. (Chronicle. T. 1. P. 225). Theophan (Govorov), St. Word on the day of Holy Easter // Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. pp. 105–113. (Chronicle. T. 1. pp. 231–233). Theophan (Govorov), St. Word on the day of Holy Easter // Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. pp. 285–297. (Chronicle. T. 1. pp. 233–236). Theophan (Govorov), St. Sermon on the day of the Exaltation of the Precious Cross of the Lord (September 14, 1843) // Kh. 1858. Part 2. pp. 196–202. (Chronicle. T. 1. P. 225). See: Appendix to Ch. I No. 11. Theophan (Govorov), St. Word on the day of Holy Easter // Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. pp. 105–113. (Chronicle. T. 1. pp. 231–233). See: Appendix to Chapter I. No. 12. Theophan (Govorov), St. Word on the day of Holy Easter. pp. 105–113. N.K.T. In memory of His Grace Theophan // Novgorod Diocesan Gazette. 1894. No. 3. February 1. Unofficial part p. 110. N.K.T. In memory of His Grace Theophan // Novgorod Diocesan Gazette. 1894. No. 3. February 1. Unofficial part p. 109. See: Tuberozov K. Ya., prot. In memory of His Grace Theophan // Novgorod Diocesan Gazette. 1894. No. 4. February 15. Unofficial part p. 153. Theophan (Govorov), St. Word on the name day of His Imperial Highness the Righteous Sovereign Tsarevich and Grand Duke Nikolai Alexandrovich dated September 8, 1844 // Feofan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. pp. 105–113. pp. 285–297. (Chronicle. T. 1. pp. 233–236). See: Appendix to Ch. I No. 13. ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4290. L. 17. (Chronicle. T. 1. P. 241). Tuberozov K. Ya., prot. In memory of His Grace Theophan // Novgorod Diocesan Gazette. 1894. No. 4. February 15. Unofficial Part pp. 152–153. See: Appendix to Ch. I No. 14. See: Krutikov I.A. Saint Theophan the Recluse and Ascetic of the Vyshensk Hermitage. M., 1899. P. 50. See: Appendix to Ch. I No. 15. See: February 14, 1845. Resolution of the Holy Synod on the appointment of the inspector of the Novgorod Seminary, Hieromonk Theophan, to the post of assistant inspector of the St. Petersburg Theological Academy. AVPRI. F. 161. II-9. Op. 46. ​​1854 D. 7. L. 12–14; RGIA. F. 802. Op. 5. Units hr. 6312. D. “According to the 1st Table of the 1st Department of the Spiritual Educational Administration at the Holy Synod.” L. 5–6; AVPRI. F. “Personnel Affairs. Formal lists." Op. 464. D. 917. L. 4. (Chronicle. T. 1. P. 243). Klyucharev A. S. His Eminence Theophan the Recluse and his pastoral activity // Orthodox interlocutor. 1904. Part 2. October. P. 641. (Chronicle. T. 1. P. 244). See about the Mayak magazine: Kashirina V.V. Stepan Onisimovich Burachok as editor of the Mayak magazine. On the history of church and social life in Russia in the 19th century // BV. 2019. T. 34. No. 3. pp. 292–311. Feofan (Govorov), St. Word on the Day of the Annunciation of the Blessed Virgin Mary. Pronounced March 25, 1845 // Kh. 1846. Part 1. pp. 463–479. (Chronicle. T. 1. pp. 244–245). Feofan (Govorov), St. Sermon on the day of the Holy Blessed Grand Duke Alexander Nevsky. Pronounced on November 23, 1845 // Kh. 1858. Part 2. P. 391–399 (mentioned in: Chronicle. T. 1. P. 822). Feofan (Govorov), St. Word on the birthday of the blessed sovereign Grand Duke Mikhail Pavlovich // ARPMA. St. Foundation Feofan (Govorova). Op. 24. D. 43. Doc. No. 4359. L. 1–4 vol. (mentioned in: Chronicle. T. 1. P. 260). Feofan (Govorov), St. Word for the consecration of the chapel of St. Great Martyr Catherine in St. Petersburg St. Isaac's Cathedral // DB. 1858. T. 2. No. 23. P. 381–388. (Chronicle. T. 1. P. 777–778). Petition from the Academy Bachelor of Hieromonk Theophan to the St. Petersburg Committee of Spiritual Censorship // RGIA. F. 807. Op. 2. Unit hr. 1045. L. 7. (Chronicle. T. 1. P. 254). HC. 1846. Part 1. pp. 463–479. (Chronicle. T. 1. pp. 244–245). Feofan (Govorov), St. Word on St. Day blgv. ow. Prince Alexander Nevsky // ARPMA. St. Foundation Feofan (Govorova). Op. 24. D. 43. Doc. No. 4344. L. 1–4 vol. (Chronicle. T. 1. P. 252). Word on the birthday of the blessed Sovereign, Grand Duke Mikhail Pavlovich // ARPMA. St. Foundation Feofan (Govorova). Op. 24. D. 43. Unit. hr. No. 4359. L. 1–4 vol. (Quoted from: Chronicle. Vol. 1. pp. 255–256). Chronicle. T. 1. P. 255. For further discussion on serving society according to the principles of faith, see: Appendix to Ch. I No. 17. Krutikov I. A. Saint Theophan the Recluse and Ascetic of the Vyshensk Hermitage. M., 1899. P. 57; Spiritual reading. 1897. Part 3. pp. 114–115. (Chronicle. T. 1. pp. 246–247). ARPMA. St. Foundation Feofan (Govorova). Op. 24. D. 40. Unit. hr. No. 4290. L. 10 vol. (Chronicle. T. 1. P. 251). Feofan (Govorov), bishop. Vladimirsky and Suzdal. Letters on the Christian Life. Vol. 3–4. St. Petersburg, 1860. Modern. ed.: Theophan the Recluse, St. Letters on the Christian Life. Teachings: collection of letters. M., 2007. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Outline of Christian moral teaching. M., 1891. Summary of lessons on moral theology taught to students of the higher department of St. Petersburg Academy of Arts, in the 16th year // Central State Historical Academy of St. Petersburg. F. 277. Op. 1. Unit hr. 2054. L. 5–8. (mentioned in: Chronicle. T. 1. P. 254). Summary of lessons taught to students of the Academy of the Higher Department in Moral Theology for the first half of the 1846/47 academic year // Central State Historical Archive of St. Petersburg. F. 277. Op. 1. Unit hr. 2053. L. 15–16. (Chronicle. T. 1. P. 254). Theophan (Govorov), St. Creations like the saints of our father Theophan the Recluse. Collection of letters. Vol. I. M., 1994. P. 222. (Chronicle. T. 1. P. 259–260). Brief teaching on worship of God. Autograph from Efimov’s printing house // ARPMA. St. Foundation Feofan (Govorova). Op. 24. D. 43. Doc. No. 4348. L. 1–31. (Chronicle. T. 1. P. 251). What does one who has repented and entered on the good path of salvation need? Russian Panteleimon Monastery, 1882 (reprint: 1889, 1895, 1912). (Chronicle. T. 1. P. 291). Delectorsky Ksenophon Ioannovich (1798/99–1842) – archpriest, spiritual writer. Theophan, St. Letter to S. O. Burachk // CIAM. F. 2355. Op. 1. D. 262. L. 2–3 vol. (Chronicle. T. 1. P. 261). Platon (Kazansky) – archimandrite, abbot of the Tver Otroch Monastery. See: Shcherbakova M.I. Russian Spiritual Mission 1847–1854. in the context of the St. Tomb case // http://svtheofan.ru/item/2537-shtepbakova-mi.html (date accessed 11/15/2019). A collection compiled by the founder of the Constantinople monastery of the Mother of God Evergetis, St. Paul (ΧΙ century); first published with the title “Evergetin” in 1783 in Venice under the editorship of St. Nicodemus the Holy Mountain. “Pandects of the Holy Scriptures”, compiled by a monk of the Lavra of St. Sava Sanctified by Antiochus (VI–VII centuries) and is a collection of various kinds of ascetic teachings (words). The specified translation was partially (preface, words 1, 4–6) published in the magazine “Soulful Interlocutor” in 1899 – 1902. The Greek copy of 1, 11 – a fragment of 77 words of “Pandect”, made by St. Theophan from the manuscripts of the Lavra of St. Savva (listed under No. 76 in: Παπαδόπουλος Κεραμεύς Ἀ . Ἱεροσολυμιτικὴ Βιβλιοθήκη... Τ. 2. Bruxelles, 1963. P. 136–138) and Jerusalem, as well as an autograph of the Russian translation of the preface and the first 12 words under the title “Pandect of the Monk Antiochus” (see: BRPMA. Foundation of St. Theophan (Govorov). Op. 24. D. 21. Doc. No. 33136. L. 45–66). "Admonition of the Fathers" (Greek); The Skete Patericon is known under this name in Greek manuscripts. The translation was published as part of the Patericon translated by St. Theophan in the magazine “Soulful Interlocutor” in 1915–1917. “Message from Patriarch Sophronius of Jerusalem about Bishop St. Mount Sinai Lawrence" (1607), "Epistle of the Patriarch Timothy of Constantinople about the Bishop of Mount Sinai Lawrence" (1607), "Message of the Holy Synod of the Orthodox Church of Constantinople to the ruler of Moldova, John Basil" (1646), "Message of the Patriarch of Constantinople Ioannikios" (1646), copy from the patriarchal cathedral excommunication of the Archbishop of Mount Sinai Joasaph (1646), a copy of the conciliar patriarchal charter (1648), an exact copy of the cathedral prohibitory charter sent by the Patriarch of Antioch to the Sinai. Porfiry (Uspensky), bishop. The Book of My Being: Diaries and Autobiographical Notes of Bishop Porfiry Uspensky. Part III. St. Petersburg, 1896. pp. 362–363. Materials for the biography of Bishop. Porfiry (Uspensky) / ed. P. V. Bezobrazova. T. Ι. St. Petersburg, 1910, pp. 488–491. Theophan the Recluse, Bishop of Tambov and Shatsky [Govorov]. A collection of ascetic writings extracted from the patericon of the Monastery of St. Savva the Sanctified, near Jerusalem. M., 1907. Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. pp. 59–68. (Chronicle. T. 1. pp. 506–510). Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. P. 60. Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. pp. 60‒61. Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. P. 61. Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan.S. 62. Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. P. 64. Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. pp. 65‒66. Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. P. 66. Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. P. 67. Right there. See: Appendix to Ch. I No. 19. On spiritual victory and its meaning in the patristic tradition, see: Dionysius (Shlenov), abbot. Theology of victory in the patristic tradition https://mpda.ru/publications/bogoslovie-pobedy-v-svjatootecheskoj-tradicii/ Dionysius (Shlenov), abbot. Theology of victory in the patristic tradition https://mpda.ru/publications/bogoslovie-pobedy-v-svjatootecheskoj-tradicii/ Theophan (Govorov), St. Word on the Day of the Descent of the Holy Spirit // Theophan (Gorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. pp. 165–176. (Chronicle. T. 1. pp. 516–519). Theophan (Govorov), St. Word on the Day of the Descent of the Holy Spirit // Theophan (Gorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. P. 165. Theophan (Govorov), St. Word on the Day of the Descent of the Holy Spirit // Theophan (Gorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. pp. 175‒176. See: Appendix to Ch. I No. 20. Letters from Bishop Feofan (Govorov) to various correspondents for 1875–1893. // ARPMA. St. Foundation Feofan (Govorova). Op. 24. D. 41. Unit. hr. 4011. L. 287. (Chronicle. T. 1. P. 539–540). Letters from Bishop Feofan (Govorov) to various correspondents for 1875–1893. // ARPMA. St. Foundation Feofan (Govorova). Op. 24. D. 41. Unit. hr. 4011. L. 290–290 vol. (Chronicle. T. 1. pp. 566–567). See: Appendix to Ch. I No. 21. See: Klyucharyov A.S. The Eminence Theophan the Recluse and his pastoral activity // Orthodox interlocutor. 1904. Part 2. October. pp. 649–650. (Chronicle. T. 1. P. 526). Theophan (Govorov), St. Creations like the saints of our father Theophan the Recluse. Collection of letters: from unpublished. M., 2001. pp. 118–121. (see: KhCh. 1894. Part 2. pp. 101–104; Chronicle. Vol. 1. pp. 603–605). Letter from Archimandrite Feofan in St. Petersburg to the Burachkov family (March 20, 1856) // CIAM. F. 2355. Op. 1. D. 262. L. 30–31 vol. (Chronicle. T. 1. P. 599). Theophan (Govorov), St. Word for the New Year // Feofan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. pp. 1–13. (KhCh. 1859. P. 1. P. 3–13; Chronicle. T. 1. P. 580–581). Theophan (Govorov), St. Word for the New Year // Feofan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. P. 1. See: Appendix to Ch. I No. 22. Theophan (Govorov), St. Word for the New Year // Feofan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. P. 1. See: Appendix to Ch. I No. 22. For more details see: Appendix to Ch. I No. 23. P. 9. For more details, see: Appendix to Ch. I No. 24. Theophan (Govorov), St. Word for the New Year // Feofan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. S. 1. For more details, see: Dionysius (Shlenov), abbot. The topic of spiritual victory in the heritage of St. Theophan (report at the All-Russian scientific and practical conference on the study of the heritage of St. Theophan, the Recluse of Vyshensky. January 27, 2020) (Preparing for publication). Theophan (Govorov), St. Word for the New Year // Feofan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. P. 13. Word on Great Friday // Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. pp. 85‒104. (ХС. 1859. Part 1. pp. 336–350; Chronicle. Vol. 1. pp. 602–603). Word on Great Friday // Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. P. 87. ARPMA. St. Foundation Feofan (Govorova). Op. 24. D. 41. Doc. No. 4011. L. 297 vol.; HC. 1894. Part 2. pp. 106–107; Theophan (Govorov), St. Creations like the saints of our father Theophan the Recluse. Collection of letters: from unpublished. pp. 122–123 (Chronicle. Vol. 1. pp. 610–611). Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. pp. 203–216. (Chronicle. T. 1. pp. 616–620). Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. P. 204. Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. P. 205. Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. P. 206. Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. P. 209. Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. pp. 210−211. For more details see: Appendix to Ch. I No. 26. Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. P. 216. Archimandrite's report. Feofan to K.S. Serbinovich from Constantinople, March 18, 1857 // RGIA. F. 1661. Op. 1. Unit hr. 1604. L. 3 vol. (See Chronicle. Vol. 1. pp. 662–674). On March 9, 1857, Archimandrite Theophan presented a report on this issue for the attention of the Holy Synod of the Russian Orthodox Church. Greek πρᾶξις γὰρ ἐπίβασις θεωρίας. Gregorius Nazianzenus. De dogmate et constitutione episcoporum (oratio 20) 12 // PG. 35. Col. 1080B:4–5. Lukomskaya P. S. Letter to A. N. Zagoskin // NIOR RSL. F. 11/1. K. 64. Unit. hr. 41. L. 1. (Chronicle. T. 1. P. 700). Butenev A. P. Letter to gr. A. P. Tolstoy // RGIA. F. 797. Op. 27. ΙΙ dept. 2 table. Unit hr. 245. L. 4. (Chronicle. T. 1. P. 705). Letter from A.P. Butenev to A.P. Tolstoy // RGIA. F. 797. Op. 27. ΙΙ dept. 2 table. Unit hr. 245. L. 5. (Chronicle. T. 1. P. 705). In October 1857, by decision of the Holy Synod, Archimandrite Theophan was relieved of his position as professor of dogmatic theology. Theophan (Govorov), St. Sermon on the day of memory of St. Varlaam of Khutyn // Feofan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. pp. 245–257. (Chronicle. T. 1. P. 719–721). Theophan (Govorov), St. Sermon on the day of memory of St. Varlaam of Khutyn // Feofan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. P. 245. Theophan (Govorov), St. Sermon on the day of memory of St. Varlaam of Khutyn // Feofan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. P. 249. Theophan (Govorov), St. Sermon on the day of memory of St. Varlaam of Khutyn // Feofan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan.S. 249−250. Theophan (Govorov), St. Sermon on the day of memory of St. Varlaam of Khutyn // Feofan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan.S. 250. Theophan (Govorov), St. Sermon on the day of memory of St. Varlaam of Khutyn // Feofan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan.S. 251−252. Theophan (Govorov), St. Sermon on the day of memory of St. Varlaam of Khutyn // Feofan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. P. 252. Theophan (Govorov), St. Sermon on the day of memory of St. Varlaam of Khutyn // Feofan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. P. 253. Right there. P. 255. See: Appendix to Ch. I No. 27. Theophan (Govorov), St. Letter 127 // Theophanes (Govorov), St. Creations like the saints of our father Theophan the Recluse. Collection of letters. Vol. 1. pp. 133–134. Theophan (Govorov), St. Word on the day of accession to the throne of the most pious sovereign Emperor Alexander Nikolaevich // Feofan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. pp. 28–43. (KhCh. 1858. Part 1. pp. 207–220; Chronicle. T. 1. pp. 736–737). Theophan (Govorov), St. Word on the day of accession to the throne of the most pious sovereign Emperor Alexander Nikolaevich // Feofan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. pp. 31−32. For more details see: Appendix to Ch. I No. 28. Theophan (Govorov), St. Word on the day of accession to the throne of the most pious sovereign Emperor Alexander Nikolaevich // Feofan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. P. 43. See: Appendix to Ch. Ι No. 29. Theophan (Govorov), St. Word on the day of accession to the throne of the most pious sovereign Emperor Alexander Nikolaevich // Feofan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. P. 43. Georgy (Tertyshnikov), archimandrite. Saint Theophan the Recluse and his teaching on salvation: master's thesis. T. 1. Part 1. pp. 91–93. (Chronicle. T. 1. P. 820). Theophan (Govorov), St. Word on the birthday of Emperor Alexander Nikolaevich // Feofan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. pp. 115−136. (KhCh. 1858. Part 1. pp. 353–370; Chronicle. Vol. 1. pp. 743–749). Theophan (Govorov), St. Word on the birthday of Emperor Alexander Nikolaevich // Feofan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. P. 117. Theophan (Govorov), St. Word on the birthday of Emperor Alexander Nikolaevich // Feofan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. P. 119. Theophan (Govorov), St. Word on the birthday of Emperor Alexander Nikolaevich // Feofan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. P. 120. Theophan (Govorov), St. Word on the birthday of Emperor Alexander Nikolaevich // Feofan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. pp. 120−121. For more details see: Appendix to Ch. I No. 30. Theophan (Govorov), St. Word on the birthday of Emperor Alexander Nikolaevich // Feofan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. P. 124. Theophan (Govorov), St. Word on the birthday of Emperor Alexander Nikolaevich // Feofan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. pp. 124−125. See: Appendix to Ch. I No. 31. Theophan (Govorov), St. Word on the birthday of Emperor Alexander Nikolaevich // Feofan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. pp. 125−126. Theophan (Govorov), St. Word on the birthday of Emperor Alexander Nikolaevich // Feofan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. P. 135. Theophan (Govorov), St. Word on the birthday of Emperor Alexander Nikolaevich // Feofan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. pp. 130−131. Theophan (Govorov), St. Word on the day of accession to the throne of the most pious sovereign, Emperor Alexander Nikolaevich // Kh. 1858. Part 1. pp. 207–220. Theophan (Govorov), St. Word on the day of accession to the throne of the most pious sovereign, Emperor Alexander Nikolaevich // Kh. 1858. Part 1. pp. 353–370. Theophan (Govorov), St. Word on the day of accession to the throne of the most pious sovereign, Emperor Alexander Nikolaevich // Kh. 1858. Part 1. pp. 429–436. HC. 1858. Part 2. pp. 203–215. HC. 1858. Part 2. pp. 391–399. Theophan (Govorov), St. Sermon on the consecration of the chapel of St. Catherine the Great Martyr in St. Petersburg St. Isaac's Cathedral // DB. 1858. T. 2. No. 23. P. 381–388. Theophan (Govorov), St. Sermon on the consecration of the chapel of St. Catherine the Great Martyr in St. Petersburg St. Isaac's Cathedral // DB. 1858. T. 2. No. 23. P. 8−19. Theophan (Govorov), St. Sermon on the consecration of the chapel of St. Catherine the Great Martyr in St. Petersburg St. Isaac's Cathedral // DB. 1858. T. 2. No. 23. P. 21−43. Theophan (Govorov), St. Sermon on the consecration of the chapel of St. Catherine the Great Martyr in St. Petersburg St. Isaac's Cathedral // DB. 1858. T. 2. No. 23. P. 44−73. Theophan (Govorov), St. Sermon on the consecration of the chapel of St. Catherine the Great Martyr in St. Petersburg St. Isaac's Cathedral // DB. 1858. T. 2. No. 23.S. 73−82. Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. pp. 187–193. Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. pp. 153–163. Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. pp. 259–272. Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. pp. 299–320. Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. pp. 321–327. Theophan (Govorov), St. Creations like the saints of our father Theophan the Recluse. Collection of letters. Vol. I. S. 18–19. Georgy (Tertyshnikov), archimandrite. Saint Theophan the Recluse and his teaching on salvation: master's thesis. T. 1. Part 1. pp. 91–93. (Chronicle. T. 1. P. 821). An anonymous review entitled: “Words of Archimandrite Feofan, rector of the St. Petersburg Theological Academy (now Bishop of Tambov and Shatsky). St. Petersburg, 1859 (327 pp.)" // Wanderer: spiritual journal of modern life, science and literature. Petrograd, 1860. Part 1. Dept. 3. pp. 37–46. Words by Archimandrite Feofan, rector of the St. Petersburg Theological Academy (now Bishop of Tambov and Shatsky). St. Petersburg, 1859 (327 pp.) // Wanderer: spiritual journal of modern life, science and literature. Petrograd, 1860. Part 1. Dept. 3. pp. 37–46. Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. pp. 15–27. (Chronicle. T. 1. P. 828–834). Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. pp. 17−18. See: Appendix to Chapter I No. 32. Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. pp. 17−18. Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. pp. 21−22. Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. P. 17. Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. P. 19. Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. pp. 23−24. Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. P. 25. Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. P. 27. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. St. Petersburg, 1861. P. 5−7. (Chronicle. pp. 865–866). Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. St. Petersburg, 1861 P. 6. Georgy (Tertyshnikov), archimandrite. The life and work of St. Theophan the Recluse: master's thesis. T. 1. Part 1. P. 97. (Chronicle. T. 1. P. 868). Letter from Bishop Feofan of Tambov and Shatsk to Bishop Macarius of Kharkov // IR NBU. F. 301. D. 631. L. 1–2 (published in the magazine “Strannik”, 1894, No. 5. P. 104–105). (Chronicle. T. 2. pp. 36–38). In memory of Rev. Feofan, Bishop of Vladimir and Suzdal [Obituary] // Proceedings of the KDA. 1894. No. 3. P. 424. (Chronicle. T. 2. P. 647–648). Feofan (Govorov), bishop. Tambovsky and Shatsky. Word upon entering the Tambov flock // Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. pp. 8–14. (Chronicle. Vol. 2. pp. 23–28). Feofan (Govorov), bishop. Tambovsky and Shatsky. Word upon entering the Tambov flock // Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. S. 8. Feofan (Govorov), bishop. Tambovsky and Shatsky. Word upon entering the Tambov flock // Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. pp. 8−14. Feofan (Govorov), bishop. Tambovsky and Shatsky. Word upon entering the Tambov flock // Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. P. 9. Feofan (Govorov), bishop. Tambovsky and Shatsky. Word upon entering the Tambov flock // Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. P. 10. Feofan (Govorov), bishop. Tambovsky and Shatsky. Word upon entering the Tambov flock // Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. P. 11. Feofan (Govorov), bishop. Tambovsky and Shatsky. Word upon entering the Tambov flock // Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. P. 12. Feofan (Govorov), bishop. Tambovsky and Shatsky. Word upon entering the Tambov flock // Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. P. 13. Feofan (Govorov), bishop. Tambovsky and Shatsky. Word upon entering the Tambov flock // Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. pp. 13–14. For more detailed text of the quote, see: Appendix to Ch. I No. 34. Note from the Secretary of the Tambov Spiritual Consistory P.I. Ostroumov to the board of the Tambov DS with comments from Bishop. Feofana // GATO. F. 186. Op. 66. Unit hr. 2. L. 1–1 vol. (Chronicle. T. 1. P. 199). “3) the priests writing their sermons are given the rule that, taking care of the closeness of their teachings to the people, they should deliver this closeness not in a counterfeit of popular speech, but in a simple, understandable for the people, but at the same time in a reverent presentation of Christian truths, imitating in this mainly St. John Chrysostom and St. Tikhon - all persons entrusted with the censorship of sermons have been entrusted with the law not to be allowed to deliver teachings with rude folk figures of speech" (Letter from Bishop Theophan to Metropolitan Isidore of Novgorod with the attachment of a secret Note "The dark side of spiritual literature" dated February 21, 1863 // ARPMA. Foundation St. Feofan (Govorova). Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. pp. 15−20. (KhCh. 1859. No. 10. P. 305–311; Chronicle. T. 2. P. 32–34). Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. pp. 15−20. (KhCh. 1859. No. 10. P. 15. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. pp. 15−20. (KhCh. 1859. No. 10. P. 16. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. pp. 15−20. (KhCh. 1859. No. 10. P. 17. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. pp. 15−20. (KhCh. 1859. No. 10. P. 17−18. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. pp. 15−20. (KhCh. 1859. No. 10. P. 18. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. pp. 15−20. (KhCh. 1859. No. 10. P. 19. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. pp. 15−20. (KhCh. 1859. No. 10. P. 32−36. (Chronicle. T. 2. P. 41–43). Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. pp. 15−20. (KhCh. 1859. No. 10. P. 32. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. pp. 15−20. (KhCh. 1859. No. 10. P. 34. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. pp. 15−20. (KhCh. 1859. No. 10. P. 36. Greek φθέγγου μᾶλλον ἢ ἀνάπνει. Gregorius Nazianzenus. De moderatione in disputando (oratio 32) 21 // PG. 36. Col. 197C:3–4. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. pp. 136−139. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. P. 137. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. pp. 47–50. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. pp. 288–295. (Chronicle. Vol. 2. pp. 239–240). Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. P. 289. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. pp. 21−26. (Chronicle. T. 2. pp. 35–36). Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. pp. 295−300. (Chronicle. Vol. 2. pp. 242–243). Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. pp. 306−313. (Chronicle. Vol. 2. pp. 260–261). Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. pp. 47−50. (Chronicle. Vol. 2. pp. 46–48). Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. pp. 208−212. (Chronicle. T. 2. pp. 173–174). Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock. (Chronicle. Vol. 2. pp. 358–359). See: Smirnov P. A. The Life and Teachings of His Eminence Theophan, the Vyshensky Recluse. M., 1915. S. 277–278. (Chronicle. T. 2. P. 31). Feofan (Govorov), bishop. Tambovsky and Shatsky. Homily on the Week of the Publican and the Pharisee // Words to the Tambov flock in 1859 and 1860. pp. 82–89. (Chronicle. T. 2. pp. 120–122). Feofan (Govorov), bishop. Tambovsky and Shatsky. Homily on the Week of the Publican and the Pharisee // Words to the Tambov flock in 1859 and 1860. P. 82. Feofan (Govorov), bishop. Tambovsky and Shatsky. Homily on the Week of the Publican and the Pharisee // Words to the Tambov flock in 1859 and 1860. P. 83. Feofan (Govorov), bishop. Tambovsky and Shatsky. Homily on the Week of the Publican and the Pharisee // Words to the Tambov flock in 1859 and 1860. P. 86. Feofan (Govorov), bishop. Tambovsky and Shatsky. Homily on the Week of the Publican and the Pharisee // Words to the Tambov flock in 1859 and 1860. P. 88. Feofan (Govorov), bishop. Tambovsky and Shatsky. Homily on the Week of the Publican and the Pharisee // Words to the Tambov flock in 1859 and 1860. pp. 89–95. (Chronicle. Vol. 2. pp. 122–123). Feofan (Govorov), bishop. Tambovsky and Shatsky. Homily on the Week of the Publican and the Pharisee // Words to the Tambov flock in 1859 and 1860. P. 90. Feofan (Govorov), bishop. Tambovsky and Shatsky. Homily on the Week of the Publican and the Pharisee // Words to the Tambov flock in 1859 and 1860. pp. 90−91. Feofan (Govorov), bishop. Tambovsky and Shatsky. Homily on the Week of the Publican and the Pharisee // Words to the Tambov flock in 1859 and 1860. P. 91. Feofan (Govorov), bishop. Tambovsky and Shatsky. Homily on the Week of the Publican and the Pharisee // Words to the Tambov flock in 1859 and 1860. P. 92. Feofan (Govorov), bishop. Tambovsky and Shatsky. Homily on the Week of the Publican and the Pharisee // Words to the Tambov flock in 1859 and 1860. P. 94. Feofan (Govorov), bishop. Tambovsky and Shatsky. Homily on the Week of the Publican and the Pharisee // Words to the Tambov flock in 1859 and 1860. pp. 95–100. (Chronicle. Vol. 2. pp. 125–126). Feofan (Govorov), bishop. Tambovsky and Shatsky. A Word on the Week of the Publican and the Pharisee // Words to the Tambov flock in 1859 and 1860.. P. 95. Feofan (Govorov), bishop. Tambovsky and Shatsky. Homily on the Week of the Publican and the Pharisee // Words to the Tambov flock in 1859 and 1860. P. 96. Feofan (Govorov), bishop. Tambovsky and Shatsky. Homily on the Week of the Publican and the Pharisee // Words to the Tambov flock in 1859 and 1860. P. 98. Feofan (Govorov), bishop. Tambovsky and Shatsky. Homily on the Week of the Publican and the Pharisee // Words to the Tambov flock in 1859 and 1860. P. 99. Feofan (Govorov), bishop. Tambovsky and Shatsky. Homily on the Week of the Publican and the Pharisee // Words to the Tambov flock in 1859 and 1860. pp. 101–107. (Chronicle. T. 2. pp. 127–128). Feofan (Govorov), bishop. Tambovsky and Shatsky. Homily on the Week of the Publican and the Pharisee // Words to the Tambov flock in 1859 and 1860. P. 101. Feofan (Govorov), bishop. Tambovsky and Shatsky. A Word on the Week of the Publican and the Pharisee // Words to the Tambov flock in 1859 and 1860.. P. 104. Feofan (Govorov), bishop. Tambovsky and Shatsky. Homily on the Week of the Publican and the Pharisee // Words to the Tambov flock in 1859 and 1860. P. 105. Govorov A.G. Memories of the Right Reverend Theophan the Recluse // DCH. 1894. Part 2. P. 63. (Chronicle. Part 2. P. 168). Pevnitsky M., priest. Memories of the Tambov fire // TEV. 1862. No. 29. January 13. Arr. pp. 63–64. (Chronicle. T. 2. pp. 185–186). Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. pp. 21–28. (Chronicle. T. 2. pp. 35–36). Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. pp. 51−58. (Chronicle. Vol. 2. pp. 77–79). Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. pp. 295−300. (Chronicle. Vol. 2. pp. 241–243). Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. pp. 21, 25–26. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. pp. 51–54, 56–58. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. P. 24. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. P. 24. P. 25. Letters to St. Feofana to his relatives // NBU IR. F. 160. Unit. hr. 1968. L. 25 vol. – 26 rev. (Chronicle. Vol. 2. pp. 284–285). See for more details: Klyucharev A.S. The Right Reverend Theophan the Recluse and his pastoral activity // Orthodox interlocutor. 1904. Part 2. November. pp. 830–833. Theophan, St. How to write a sermon? // TEV. 1862. No. 8. October 15. Arr. pp. 305–314. (Chronicle. T. 2. pp. 564–567). Orders of the diocesan authorities. On the opening of clergy places // TEV. 1861. No. 10. September 3. Official P. 78. (Chronicle. T. 2. P. 383). Savvatma // Tree. Open Orthodox Encyclopedia. URL: https://drevo-info.ru/articles/24280.html (02/18/2020). Feofan (Govorov), bishop. Tambovsky and Shatsky. For the consecration of the church (in the village of Savvatma, Elatomsky district // Words to the Tambov flock. M.: 1867. P. 112–116. (Chronicle. T. 2. P. 383). Feofan (Govorov), bishop. Tambovsky and Shatsky. For the consecration of the church (in the village of Savvatma, Elatomsky district // Words to the Tambov flock. M.: 1867. pp. 117–121. (Chronicle. T. 2. 397–398). Feofan (Govorov), bishop. Tambovsky and Shatsky. For the consecration of the church (in the village of Savvatma, Elatom district // Words to the Tambov flock. M.: 1867. P. 117. Feofan (Govorov), bishop. Tambovsky and Shatsky. For the consecration of the church (in the village of Savvatma, Elatom district // Words to the Tambov flock. M.: 1867. P. 119. Feofan (Govorov), bishop. Tambovsky and Shatsky. For the consecration of the church (in the village of Savvatma, Elatom district // Words to the Tambov flock. M.: 1867. pp. 214–220. (Chronicle. T. 2. pp. 636–637). Feofan (Govorov), bishop. Tambovsky and Shatsky. For the consecration of the church (in the village of Savvatma, Elatom district // Words to the Tambov flock. M.: 1867. P. 214. Decree of the Holy Governing Synod “on the appointment of Bishop Feofan of Tambov to the bishop’s vacancy that opened in the Vladimir diocese” (July 22, 1863) // GAVO. F. 556. Op. 1. Unit hr. 2231. L. 6–8 vol. In memory of His Grace Theophan, Bishop of Vladimir and Suzdal (Obituary) // Proceedings of the KDA. 1894. No. 3. P. 425. VEV. 1865. No. 5. March 1. Official pp. 251–254. Letter from Bishop Feofan to Vera Alekseevna // TEV. 1896. No. 4. P. 61–62; Collection of letters. issue III, p. 54–55. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. Vladimir, 1869. TEV. 1896. No. 4. P. 63. Collection of letters. Vol. III. P. 56. Letter from Bishop Theophan to Jeremiah Solovyov (August 10, 1864) // RNL RO. F. 573. SPbDA. AII/307. L. 318–321v.; ARPMA. St. Foundation Feofan (Govorova). Op. 24. D. 41. Unit. hr. 4011. L. 344–346. Letter from Bishop Feofan to Jeremiah Solovyov (August 10, 1964) // OR RNL. F. 573. St. Petersburg DA. A II/307. L. 319. Consecration of the church (cross) in the Nativity Monastery // VEV. 1866. No. 4. 15 February. Unofficial pp. 200–201. Consecration of the church (cross) in the Nativity Monastery // VEV. 1866. No. 4. 15 February. Unofficial P. 201. VEV. 1865. No. 8. April 15. Official P. 428. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. Vladimir, 1869. P. 255. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. Vladimir, 1869. P. 1. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. Vladimir, 1869. P. 2. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. Vladimir, 1869. P. 3. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. Vladimir, 1869. P. 5. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. Vladimir, 1869. pp. 5–6. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. Vladimir, 1869. pp. 7–8. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. Vladimir, 1869. P. 8. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. Vladimir, 1869. P. 9. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. Vladimir, 1869. P. 11. Theophan (Govorov), St. Creations like the saints of our father Theophan the Recluse. Collection of letters. Vol. 3. P. 59. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. pp. 462–465. Pokrovsky A. From the memoirs of His Grace Theophan, former bishop. Vladimirsky // Faith and Reason. 1895. T. 1. Part 1. pp. 42–43. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. pp. 102–107. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. pp. 138–144. Sermon on the Sunday of the Nativity of Christ, December 29, 1863 // Words to the Vladimir flock of the Right Reverend Theophan. pp. 148–154. Sermon on the Sunday of the Nativity of Christ, December 29, 1863 // Words to the Vladimir flock of the Right Reverend Theophan.S. 161–167. Sermon on the Sunday of the Nativity of Christ, December 29, 1863 // Words to the Vladimir flock of the Right Reverend Theophan.S. 154–161. Sermon on the Sunday of the Nativity of Christ, December 29, 1863 // Words to the Vladimir flock of the Right Reverend Theophan. pp. 247–253. DC. 1895. March. pp. 424–425. Letters from various persons to Rev. Jeremiah (Solovyov) // OR RNL. F. 573. St. Petersburg DA. A II/307. L. 318–321 rev. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 338. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. pp. 338–339. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 339. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 340. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 341. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 342. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 343. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 344. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 345. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 348. About this see: History of the Vladimir Theological Seminary / comp. N. Malitsky. Vol. 2. M., 1902. P. 311. Extract from the reports of the diocesan bishops on the circular decree of the Holy Synod of April 6, 1864 on the schismatic issue. Opinion of the Bishop of Vladimir // RGIA. F. 832. Op. 1.Unit hr. 48. L. 36, 37, 50–50 vol. Feofan (Govorov), bishop. Vladimirsky and Suzdal. The path to salvation. A Brief Essay on Asceticism: A Final Addendum to Letters on the Christian Life. Vol. 2. St. Petersburg, 1869. P. 34. Theophan (Govorov), St. Creations like the saints of our father Theophan the Recluse. Collection of letters. Vol. 3. pp. 56–57. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 558. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan.S. 559. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan.S. 560. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 560. Homily 113. On Saturday of the first week of Lent, at the school for girls of clergy // Words to the Vladimir flock of the Right Reverend Theophan. pp. 571−574. Homily 113. On Saturday of the first week of Lent, at the school for girls of clergy // Words to the Vladimir flock of the Right Reverend Theophan. P. 572. See: Appendix to Ch. I No. 35. Kheraskov M.I. Examination at the school for maidens of clergy // VEV. 1865. No. 15. 1 August. Unofficial P. 837. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Word on the consecration of the church in the girls' school and on the opening of this school on February 11, 1865 // VEV. 1865. No. 5. March 1. Unofficial P. 272. Feofan (Govorov), bishop. Vladimirsky and Suzdal. The path to salvation. A Brief Essay on Asceticism: A Final Addendum to Letters on the Christian Life. Vol. 2. P. 36. Veniamin (Platonov), bishop. Kineshemsky. Letters of the Right Reverend Theophan the Recluse // DC. 1894. Part 2. July. P. 462. RGIA. F. 796. Op. 145. Unit hr. 1608. L. 1–4. Theophan (Govorov), St. Creations like the saints of our father Theophan the Recluse. Collection of letters. Vol. 3. pp. 54–55. Jordan Varvara Alexandrovna (née Pushchina; 1833–1916). From a letter from Bishop Feofan to Varvara Alexandrovna Jordan dated April 28, 1893. Letter from Bishop Feofan to the rector of the MDA, Rev. A. V. Gorsky // NIOR RSL. F. 78. K. 32. Unit. hr. 48. L. 1–2. VEV. 1865. No. 18. 15 September. Additions. pp. 1–8. Editor's response // VEV. 1865. No. 20. 15 Oct. Unofficial pp. 1156–1160. Theophan (Govorov), St. Creations like the saints of our father Theophan the Recluse. Collection of letters: from unpublished. P. 596. HBV. 1866. No. 31. July 30. Neof. P. 246. VEV. 1866. No. 15, August 1. Unofficial pp. 844–846; DC. 1894. part 1. p. 368–369. April 17, 1856 Letter from Archimandrite Feofan to Archbishop of Olonets and Petrozavodsk Arkady (Fedorov) // Kh. 1894. Part 2. P. 101–104 (Chronicle. T. 1. P. 605). See: Appendix to Ch. I No. 36. Fundulis I. M. Homiletics / trans. from modern Greek Thessaloniki, 2002. Ch. 1. § 5. (Typescript). Fundulis I. M. Homiletics / trans. from modern Greek Thessaloniki, 2002. Ch. 3. § 4. Decree No. 8726 of April 20, 1743 // Complete collection of laws of the Russian Empire. First edition. T.XI. St. Petersburg, 1830. P. 793‒794. Tsypin V., prot. History of the Russian Orthodox Church: Synodal and modern periods, 1700–2005. M.: Sretensky Monastery, 2006. P. 199. Runkevich S. G. Russian Church in the 19th century. Historical sketches. St. Petersburg, 1901, pp. 152–153. Blagovidov F.V. Activities of the Russian clergy in relation to public education during the reign of Emperor Alexander II. Kazan, 1891. P. 332. Runkevich S. G. Russian Church in the 19th century. Historical sketches. St. Petersburg, 1901. P. 152; Additions to the Kyiv Diocesan Gazette. 1861. No. 1. P. 43; etc. For more information about folk readings, see: Kozlov K.V., Kasatkin V.P., Molchanov A.I. Folk readings in the system of out-of-school religious education of the Russian Orthodox Church in the late XIX - early XX centuries. // Scientific bulletins of Belgorod State University. Series: History. Political science. 2011. T. 20. No. 19 (114). pp. 150‒156. Smirnov P. A. The life and teaching of His Grace Theophan, the Vyshensky Recluse. 2nd ed. M., 1915. S. 277–278. (Chronicle. T. 2. P. 31). Note on theological schools (1859) // ARPMA. St. Foundation Feofan (Govorova). Op. 24. D. 39. Unit. hr. 4009. L. 1–12. (Chronicle. T. 2. P. 63). See Bishop Theophan's notes on the article on Greek-Bulgarian church relations. (Draft.) // ARPMA. St. Foundation Feofan (Govorova). Op. 24. D. 42. Unit. hr. 4330. L. 2–8 vol. (Chronicle. T. 2. P. 316). So, in particular, in this note by St. Theophanes wrote about Greek nationalism, which prevented preaching in languages ​​other than Greek. “I hear from landowners that there are quite a few priests with whom it’s nice to spend time talking about what I wanted. Do the Greeks have this? Does a Bulgarian ever hear a sermon in Bulgarian and an Arab in Arabic? Never. And the Greeks are very rare. There are exceptions, true." Note on theological schools (1859) // ARPMA. St. Foundation Feofan (Govorova). Op. 24. D. 39. Unit. hr. 4009. L. 1–12 (Chronicle. T. 2. P. 69). Order on catechetical teachings (June 18, 1860) // ARPMA. St. Foundation Feofan (Govorova). Op. 24. D. 39. Unit. hr. 4009. L. 15–18v. (Chronicle. T. 2. P. 176). From the decree of the Tambov Spiritual Consistory on the establishment of deanery libraries, adopted on the proposals of Bishop. Feofana (November 10, 1860) // GATO. F. 186. Op. 66. Unit hr. 78. L. 116–118 vol. (Chronicle. T. 2. P. 235). Sermon in the village of Rybnoye, Morshansky district, during the consecration of a stone church in the name of John the Theologian (August 26, 1861, Presentation of the Vladimir Icon of the Blessed Virgin Mary) // TEV, 1861. No. 14. October 1. Official P. 101; Words. Tambov. 1867. pp. 117‒121. (Chronicle. T. 2. P. 398). Letter to His Grace Theophan, Bishop of Tambov and Shatsky from a resident of Livny A. Se-a about the cessation of trade on Sundays and holidays // TEV. 1862. No. 34. February 18. Add. pp. 169–172 (Chronicle. T. 2. P. 485). [Blessing for the initiation into the surplice of seminary students] April 9, 1865 // GAVO F. 454. Op. 1. Unit hr. 173. L. 485–485v. See, for example: Izvestia. June 22, 1865 A blessing was given for the zealous preaching of the word of God // VEV. 1865. No. 14, July 15. Official P. 748. Nadezhdin Feodor Mikhailovich (1813–1876) – archpriest, served in the Vladimir Cathedral since 1852. Speransky Alexander Mikhailovich (1831–1866). In 1858 he was ordained a priest to serve in the Demetrius Cathedral in Vladimir. Zhudro Matvey Ivanovich (1826–1903). GAVO. F. 556. Op.1. T.1. 1708–1869. Unit hr. 2211. L. 173 vol.–174. Instructions for preaching the Word of God // VEV. 1865. No. 1. January 1. Unofficial pp. 3–11. Order of the diocesan authorities in the heading “For execution”, September 15, 1865 // VEV. 1865. No. 18, September 15. Official pp. 976–977. The first experience of readings intended for listeners from the working classes of the St. Petersburg population // MEV. 1872. No. 2. P. 16. Kopylova E. A. Committee for the organization of extra-liturgical interviews of the Society of Lovers of Spiritual Enlightenment // XVIII Annual Theological Conference of PSTGU. T. 2. M., 2008. pp. 48–52. Kopylova E. A. Spiritual education in Russia since the mid-19th century. until the beginning of the 20th century. // Bulletin of the Volga University named after V. N. Tatishchev. Vol. 5. Tolyatti, 2010. pp. 22–30. About Sunday interviews in Moscow churches // MCV. 1883. No. 7. P. 109. Public spiritual readings in Voronezh // MEV. 1872. No. 24. P. 170. Nikiforova O. How the word of God was sown // Website of the Epiphany Cathedral, Miass. Email resource: https://miass-hram.ru/index.php/stranitsy-istorii-i-kultury/2059-kak-seyalos-slovo-bozhie (02.24.2020). Polunov A. Yu. Under the authority of the chief prosecutor. State and Church in the era of Alexander III. M., AIRO-XX, 1996. P. 50–51; Fedorov V. A. Russian Orthodox Church and State. Synodal period. 1700–1917. M., 2003. P. 222. Kopylova E. A. Moscow Society of Lovers of Spiritual Education: the formation and traditions of spiritual education in Russia in the period of the mid-19th – early 20th centuries. Cand. diss. M., 2015. See: Solovyov I. E. Society of Lovers of Spiritual Education for twenty-five years of its existence (1863–1888) // Journal of the Ministry of Public Education. St. Petersburg, 1889. P. 19. Wed. St.'s request Feofan to his correspondent I. G. Pereverzev: “I ask you to return my handwritten sermons. Either take it and send it to yourself, or let them enclose it with the issues of “Vedomosti”” (Letter from Bishop Feofan to Archpriest I.G. Pereverzev dated June 29, 1867 // Christian. 1910. No. 5. P. 138). Sermon on the day of the Entry of the Most Holy Theotokos into the Church (delivered on November 21, 1863) // TEV. 1868. No. 23. pp. 415–420. See: Letter from Bishop Feofan to N.V. Elagin dated September 14, 1866 // St. Petersburg Far East. 1898. No. 4. pp. 60–61; Collection of letters. Vol. 7. P. 29. See: Appendix to Ch. III No. 1. See: Letter from Bishop Feofan to N.V. Elagin dated September 25, 1866 // St. Petersburg Far East. 1897. No. 44. P. 866. See: Appendix to Ch. III No. 2. Letter from Bishop Theophan to Archpriest I. G. Pereverzev dated October 15, 1866 // Christian. 1910. No. 12. P. 775. See: Appendix to Ch. III No. 3. Solomon Pyotr Ivanovich (1819–1905) – actual privy councilor, senator (1864), member of the State. Council (1889). See: Letter from Bishop Feofan to Archpriest I. G. Pereverzev dated January 9, 1867 // Christian. 1910. No. 4. pp. 861–862. Letter from Bishop Feofan to Archpriest I. G. Pereverzev dated February 5, 1867 // Christian. 1911. No. 5. P. 99–100. See: Letter from Bishop Feofan to A.D. Tarbeeva dated January 4, 1868 // DCh. 1902. Part 3. pp. 126–127. Letter from Bishop Feofan to Archpriest I. G. Pereverzev dated April 18, 1867 // IR NBU 160. No. 1968. Copy. L. 23. See: Letter from Bishop Feofan to Archpriest I. G. Pereverzev dated December 6, 1867 // Christian. 1911. No. 5. P. 94–95. See: Letter from Bishop Feofan to Archpriest I. G. Pereverzev dated January 13, 1868 // Christian. 1910. No. 4. pp. 859–870. Letter from Bishop Feofan to Archpriest I. G. Pereverzev dated March 17, 1867 // Christian. 1910. No. 4. P. 867. How to write a sermon? // TEV. 1868. Approx. How to write a sermon? // TEV. 1868. Approx. No. 13. pp. 1–14; No. 14. pp. 47–54; No. 16. P. 115–125; No. 17. pp. 157–169; No. 18. pp. 197–208; No. 19. pp. 231–245. Arise from sleep, and rise from the dead, and Christ will illuminate you (Eph. 5:14). A collection of patristic writings aimed at awakening a person from the sleep of sin to wakefulness in Christ. St. Petersburg, 1868. VI, 200 p. pp. I–VI. In a letter to Hieromonk Arseny (Minin) St. Theophan proposed to exclude the printing of St. Ephraim the Syrian, which indirectly confirms the special significance of St. Tikhon of Zadonsk and St. John Chrysostom. See: “In my opinion, if there is not enough money, it is better to postpone the printing of extracts from St. Ephraim the Syrian" (Letter from Bishop Theophan to Hieromonk Arseny (Minin) dated November 12, 1868 // ARPMA. Foundation of St. Theophan (Govorov). Inventory 24. Item 4327. Sheet 784. Arise from sleep, and rise from the dead, and Christ will illuminate you (Eph. 5:14). A collection of patristic writings aimed at awakening a person from the sleep of sin to wakefulness in Christ. See: Letter from Bishop Theophan to Hieromonk Arseny (Minin) dated November 12, 1868 // ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4327. L. 783. Words to the Vladimir flock of His Grace Theophan. Vladimir, 1869. VIII, 684, [3] p. Letter from Bishop Feofan to A.D. Tarbeeva dated December 30, 1867 // DCh. 1902. Part 3. P. 128. See: Letter from Bishop Feofan to A.D. Tarbeeva dated January 17, 1868 // DCh. 1902. Part 3. pp. 129–130. Letter from Bishop Feofan to A.D. Tarbeeva dated May 20, 1868 // DCH. 1902. Part 3. pp. 126–131. Letter from Bishop Feofan to Archpriest I. G. Pereverzev dated June 4, 1868 // Christian. 1910. No. 5. P. 132–133. See, for example: Homily on the week before Christmas (delivered on December 22, 1863 in Vladimir) // TEV. Arr. 1869. No. 14. pp. 67–73. Published July 15, 1869 See: Letter from Bishop Feofan to Archpriest I. G. Pereverzev dated August 6, 1869 // Christian. 1910. No. 7. P. 415. Dositheus (Dimitri Tsvetkov; 1818–1899), archimandrite. On November 3, 1867, by decree of the Holy Synod, he was appointed rector of the Suzdal Spaso-Evthymius Monastery of the Vladimir diocese. See: Decree of the Vladimir Spiritual Consistory to the rector of the Suzdal Spaso-Evfimiev Monastery, Archimandrite Dosifei, dated September 24, 1869 // RGADA. F. 1203. Op. 1. Knitting 329. L. 1-2v. Letter from Bishop Feofan to Archpriest I. G. Pereverzev dated November 3, 1869 // Christian. 1911. No. 5. P. 91–92. Letter from Bishop Feofan to K.N. Tikhonravov dated November 14, 1868 // RAS. F. 507. Unit. hr. 60. L. 2. From a letter from Platon (Thebes), Archbishop of Kostroma and Galich, to his brother – professor of the Moscow Theological Academy – P. S. Kazansky dated March 1, 1869 // NIOR RSL. F. 524. K. 2. Unit. hr. 23. L. 29. See: Appendix to Ch. III No. 4. See: Decree of the Holy Synod No. 1088, sent to Bishop Theophan (received on May 29) on May 15, 1869 // ARPMA. St. Foundation Feofan (Govorova). Op. 24. D. 39. Unit. hr. 4009. L. 124–125. See: Appendix to Ch. III No. 5. Letter from Bishop Theophan to nun Ambrosia, March 6, 1869 // Collection of letters. Vol. VIII. pp. 170–171. Letter from Bishop Feofan to the rector of the MDA, Archpriest A.V. Gorsky, dated May 12, 1871 // NIOR RSL. F. 78. K. 32. Unit. hr. 48. L. 3 vol. Letter from Bishop Feofan to A.D. Tarbeeva dated October 23, 1870 // DCh. 1903. Part 3. 640–641. Kolosov N. A. “The moral character of the Right Reverend Theophan the Recluse, his cell...”. Library of the Right Reverend Theophan // DC. 1895. Part 1. March. P. 567. See: Appendix to Ch. III No. 6. During the life of St. Feofan's book was republished in 1875 and 1879. For a list of them, see the special appendix to Chapter. III No. 22. Letter from Bishop Feofan to N.V. Elagin dated February 14, 1880 // St. Petersburg Far East. 1899. No. 35. P. 407; Collection of letters. Vol. VII. pp. 127–128. For a list of selected publications, see the Appendix to Chapter. III No. 22. In 1877, V. Askochensky ended up in the department for the mentally ill of the Peter and Paul Hospital, where he remained until the end of his life. At the very end of the magazine's existence, they were separated into a separate missionary department. Interpretation of the Epistle to the Ephesians // Readings in the Society of Lovers of Spiritual Enlightenment. 1874. June. pp. 901–926; September. pp. 245–274; November. pp. 537–577; December. pp. 685–721. Letter from Bishop Theophan to Fr. To Vladimir (Kolesnikov) dated October 25, 1882 // ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4327. L. 126. Sermons of St. Feofan: Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. – St. Petersburg, 1859; Words to the Tambov flock. St. Petersburg, 1861; Words [1–7]. – Tambov, 1867; Words to the Vladimir flock. Vladimir, 1869. Letter from Bishop Feofan to his nephew A.G. Govorov dated May 21, 1879 // DCH. 1894. Part 2. P. 598. See: Letter from Bishop Feofan to Tatyana Vladimirovna Askochenskaya (January 1880) // ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4327. L. 265–268. See: Letter from Bishop Theophan to Fr. To Vladimir (Kolesnikov) dated November 4, 1881 // ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4327. L. 94. See: Appendix to Ch. III No. 8. See: Letter from Bishop Theophan to Fr. To Vladimir (Kolesnikov) dated March 11, 1882 // ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4327. L. 112–115, where the refusal is given in sufficient detail and reasoned. Letter from Bishop Theophan to Fr. To Vladimir (Kolesnikov) dated March 11, 1882 // ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4327. L. 112–115, where the refusal is given in sufficient detail and reasoned. Letter from Bishop Theophan to Fr. To Vladimir (Kolesnikov) dated May 26, 1881 // ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4327. L. 87. See: Letter from Bishop Theophan to Fr. To Vladimir (Kolesnikov) dated April 6, 1882 // ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4327. L. 116–119. See: Letter from Bishop Feofan to A.G. Govorov dated July 19, 1888 // ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4327. L. 200. See: Appendix to Ch. III No. 9. See for more details: Evfimy (Moiseev), abbot. Contacts St. Theophan with the inhabitants of the Holy Mountain // Theophan’s readings: a collection of scientific articles. 2017. Vol. 10. T. 1. P. 198‒207. Letter from Bishop Feofan to Archpriest V.P. Nechaev dated September 5, 1882 // DC. 1910. Part 3. P. 121. See about him: Russian Athos Fatherland of the 19th–20th centuries. Holy Mountain: Russian St. Panteleimon Monastery on Athos, 2012. pp. 251–263. Hieromonk Vladimir (Kolesnikov) was the editor and compiler of the monastery magazine series “Soulful Interlocutor,” in which he personally led the “Athos Chronicle” section (except for some issues of 1911-1915). He also edited and published letters from the famous Athonite elder Arseny (Minin). In addition to preparing books for publication, Fr. Vladimir was involved in organizing their distribution throughout Russia. Letter from Bishop Feofan to Princess N.I. Kugusheva dated July 20, 1883 // DC. 1899. Part 2. P. 320; Collection of letters. Vol. VIII. P. 77. See: Letter from Bishop Theophan to Fr. To Vladimir (Kolesnikov) dated December 21, 1883 // ARPMA. F. St. Theophanes (Govorova). Op. 24. Units hr. 4327. L. 342. See: Appendix to Ch. III No. 10. See: Letter from Bishop Feofan to Athonite publishers dated February 19, 1884 // ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4327. L. 809. Wed. similar letter: Letter from Bishop Theophan to the monk of the Russian Panteleimon Monastery Vladislav (Popov) dated February 19, 1887 // DC. 1899. Part 2. P. 643. See: Appendix to Ch. III No. 11. Letter from Bishop Feofan to V.V. Shvidkovskaya dated September 29, 1887 // RO IRL RAS. F. 34. Unit. hr. 503. L. 13 vol. Wed: Letter from Bishop Feofan to Archimandrite Andrey (Verevkin) dated March 26, 1891 // ARPMA. Op. 24. Units hr. 4327. L. 535–538; May 1, 1891 Letter from Bishop Feofan to Father Vladislav (Popov) // ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4327. L. 919–920. Letter from Bishop Feofan to Father Vladislav (Popov) dated October 7, 1891 // ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4327. L. 934–937. Compare: “After all that, there will remain no more than three dozen “Sermons” on various subjects. We will publish these little by little in our issues and leaflets.” (Letter from Hieromonk Vladimir (Kolesnikov) from the Russian Panteleimon Monastery to Bishop Theophan (June 1892) // ARPMA. Op. 24. D. 41. Doc. No. 4328. L. 35 vol.) See: Letter from Hieromonk of the Russian Panteleimon Monastery Vladimir (Kolesnikov) to Bishop Theophan dated March 17, 1892 // ARPM. Op. 24. D. 41. Doc. No. 4328. L. 29–32. Periodical magazine “Soulful Interlocutor” The magazine was published from 1878 to 1916. See in more detail: Publishing projects of the Russian St. Panteleimon Monastery on Athos // http://afonit.info/novosti-afona/izdatelskie-proekty-russkogo-na-afone-svyato-panteleimonova-monastyrya. Letter from Bishop Feofan to Archimandrite Andrey (Verevkin) dated July 17, 1891 // ARPMA. Op. 24. Units hr. 4327. L. 550. See: Appendix to Ch. III No. 12. See: Letter from Bishop Feofan to Archimandrite Andrey (Verevkin) dated May 30, 1891 // ARPMA. Op. 24. Units hr. 4327. L. 540. See: Appendix to Ch. III No. 13. Letter to Bishop Theophan from the Athos Panteleimon Monastery of Hieromonk Vladimir (Kolesnikov) dated June 22, 1891 // ARPMA. St. Foundation Feofan (Govorova). Op. 24. D. 41. Doc. No. 4328. L. 24 vol. – 25 rev. See: Appendix to Ch. III No. 14. See about him: “Russian Athos Fatherland of the 19th-20th centuries.” Holy Mountain: Russian St. Panteleimon Monastery on Athos, 2012. (Series “Russian Athos XIX–XX centuries.” Vol. 1). pp. 366‒369. See: Letter from Bishop Feofan to Archimandrite Andrey (Verevkin) dated July 17, 1891 // ARPMA. Op. 24. Units hr. 4327. L. 546–552. Letter from Bishop Feofan to Andrei Nikolaevich Shishkov dated October 10, 1891 // NIOR RSL. F. 765. K. 12. Unit. hr. 34. L. 1–1v. Letter from Bishop Feofan to Father Vladislav (Popov) dated June 18, 1892 // ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4327. L. 949. See: Appendix to Ch. III No. 15. Letter from Bishop Feofan to Father Vladislav (Popov) dated September 27, 1892 // ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4327. L. 965. See: Appendix to Ch. III No. 16. See: Letter from Bishop Feofan to the Chief Prosecutor of the Holy Synod K. P. Pobedonostsev dated November 8, 1891 // IR NBU. F. 13. Unit. hr. 5906. L. 1 vol. See: Appendix to Ch. III No. 17. Letter from Bishop Feofan to V. A. Jordan dated November 15, 1891 // DCH. 1895. Part 2. P. 397. Cf. similar information in: December 18, 1891 Letter from Bishop Feofan to O. S. Burachok // ROIRLI RAS F. 34. Unit. hr. 482. L. 90–91 vol. Letter from Bishop Feofan to Archimandrite Andrey (Verevkin) dated January 27, 1893 // ARPMA. Op. 24. Units hr. 4327. L. 560–562. See: Appendix to Ch. III No. 18. See: Letter from Bishop Feofan to Father Vladislav (Popov) dated January 27, 1893 // ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4327. L. 979–982). See also: Letter from Bishop Feofan to Father Vladislav (Popov) dated February 8, 1893 // ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4327. L. 983–986; Letter from Bishop Feofan to Father Vladislav (Popov) dated February 16, 1893 // ARPMA. St. Foundation Feofan (Govorova). Op. 24. Units hr. 4327. L. 987–988. See: Appendix to Ch. III No. 19. Letter from Bishop Feofan to his student D.M. dated March 10, 1893 // DCh. 1896. Part 2. pp. 637–638. See: Appendix to Ch. III No. 20. See especially: From a letter from Hieromonk Vladimir (Kolesnikov) from Athos to Bishop Theophan. Congratulations on the holiday of St. Easter. March 16, 1893 // ARPMA. St. Foundation Feofan (Govorova). Op. 24. D. 41. Doc. No. 4328. L. 42–43. Letter from Bishop Feofan to V. A. Jordan, April 28, 1893 // DCH. 1895. Part 2. pp. 570–571. See: Appendix to Ch. III No. 21. Despite many years of lack of skill in preaching the word of God orally, St. In retreat, Theophan remained a very subtle connoisseur of the conditions necessary for a good sermon, and felt the main nerve of the sermon - artless simplicity, which should reveal itself despite rationality and external artifice. “There are many who reason well and write good reasonings. But in preaching, reasoning takes a secondary place; but another figure writes and speaks in his own way... and here, the less reasoning, the better. The best sermon is the one that sticks together and pours itself out... You have this... and thank God!..”, wrote St. Feofan to Archpriest Mikhail Kheraskov, noting his addressee’s remarkable gift of preaching (Letter from Bishop Feofan to Archpriest Mikhail Kheraskov dated March 23, 1893 // DC. 1894. Part 3. P. 553). Speech delivered at the burial of His Eminence Bishop Theophan by priest Simeon Nikolsky, a student at the Moscow Theological Academy. See: Appendix to Ch. III No. 23. See about him: To the 105th anniversary of the birth of the Honorary Citizen of the city of Tambov E.D. Naryshkin // http://city.tambov.gov.ru/index.php?id=7496. Word from Bishop Theophan on the consecration of the Catherine Church on the estate of E. D. Naryshkin // TEV. Arr. 1871. No. 11. pp. 613–620. Feofan (Govorov), bishop. Words for the Lord's, Mother of God and solemn days. M, 1883 (in the book: Theophan the Recluse, St. Edifying with Love. Words and Sermons. M., 2008). P. 18. For the New Year (1856) // Words for the Lord’s, Mother of God and solemn days. P. 10. For the New Year (1856) // Words for the Lord’s, Mother of God and solemn days. P. 11. For the New Year (1856) // Words for the Lord’s, Mother of God and solemn days. P. 15. For the New Year (1856) // Words for the Lord’s, Mother of God and solemn days. P. 13. For the New Year (1856) // Words for the Lord’s, Mother of God and solemn days. P. 19. For the New Year (1864) // Words for the Lord’s, Mother of God and solemn days. P. 24. For the New Year (1864) // Words for the Lord’s, Mother of God and solemn days. P. 27. For the New Year (1864) // Words for the Lord’s, Mother of God and solemn days. P. 28. For the New Year (1864) // Words for the Lord’s, Mother of God and solemn days. P. 29. On the Week before Epiphany (1864) // Words for the Lord's, Mother of God and solemn days. P. 33. On the Week before Epiphany (1864) // Words for the Lord's, Mother of God and solemn days. P. 34. On the Week before Epiphany (1864) // Words for the Lord's, Mother of God and solemn days. P. 35. On the Week before Epiphany (1864) // Words for the Lord's, Mother of God and solemn days. P. 37. See: Johannes Damascenus. Expositio fidei 82 // Die Schriften des Johannes von Damaskos, vol. 2/hrsg. von P. B. Kotter. Berlin, 1973. (Patristische Texte und Studien; Bd. 12). S. 181–186. Cyrillus Alexandrinus. Commentarius in Isaiam prophetam // PG. 70. Col. 573:12. On the Week before Epiphany (1864) // Words for the Lord's, Mother of God and solemn days. P. 38. On the Week before Epiphany (1864) // Words for the Lord's, Mother of God and solemn days. pp. 39–40. On the Week before Epiphany (1864) // Words for the Lord's, Mother of God and solemn days. P. 42. On the Week before Epiphany (1864) // Words for the Lord's, Mother of God and solemn days. P. 43. On the Week before Epiphany (1864) // Words for the Lord's, Mother of God and solemn days. P. 44. On the Epiphany of the Lord (1865) // Words on the Lord's, Mother of God and solemn days. pp. 51–52. On the Epiphany of the Lord (1865) // Words on the Lord's, Mother of God and solemn days. P. 53. On the Epiphany of the Lord (1865) // Words on the Lord's, Mother of God and solemn days. P. 54. See: Symeon Neus Theologus. Capita theologica 3, 38 // Syméon le Nouveau Théologien. Chapitres théologiques, gnostiques et pratiques / é d. J. Darrouzes. Paris: Éditions du Cerf, 1996. (Sources chrétiennes; vol. 51bis). P. 90–91. For the week after Epiphany (1865) // Words for the Lord’s, Mother of God and solemn days. pp. 55–56. For the week after Epiphany (1865) // Words for the Lord’s, Mother of God and solemn days. P. 57. For the week after Epiphany (1865) // Words for the Lord’s, Mother of God and solemn days. pp. 57–58. For the week after Epiphany (1865) // Words for the Lord’s, Mother of God and solemn days. P. 58. For the week after Epiphany (1865) // Words for the Lord’s, Mother of God and solemn days. pp. 59–60. Greek κόσμον δεύτερον, ἐν μικρῷ μέγαν. Gregorius Nazianzenus. In Theophaniam (oratio 38) // PG. 36. Col. 324A:1. For the week after Epiphany (1865) // Words for the Lord’s, Mother of God and solemn days. P. 60. For the week after Epiphany (1865) // Words for the Lord’s, Mother of God and solemn days. P. 62. For the week after Epiphany (1865) // Words for the Lord’s, Mother of God and solemn days. P. 63. Greek Πρόσεχε οὖν σεαυτῷ, ἵνα προσέχῃς Θεῷ. Basilius Caesariensis. Homilia in illud: Attende tibi ipsi // L'homélie de Basile de Césarée sur le mot “observe-toi toi-même” / ed. S. Y. Rudberg. Stockholm, 1962. P. 37:14–15. For more details, see: Dionysius (Shlenov), ig. The principle of “Know yourself” by St. Nikita Stifata in the context of the Byzantine tradition // Theological Bulletin No. 28. 2018. Vol. 1. pp. 96–126. On the Sunday of Epiphany (1864) // Words for the Lord's, Mother of God and solemn days. P. 70. On the Presentation of the Lord (1861) // Words on the Lord's, Mother of God and solemn days. P. 71. On the Presentation of the Lord (1861) // Words on the Lord's, Mother of God and solemn days. P. 72. On the Presentation of the Lord (1861) // Words on the Lord's, Mother of God and solemn days. P. 73. On the Presentation of the Lord (1861) // Words on the Lord's, Mother of God and solemn days. P. 74. On the Presentation of the Lord (1861) // Words on the Lord's, Mother of God and solemn days. P. 75. At the Presentation of the Lord (1862) // Words for the Lord’s, Mother of God and solemn days. P. 76. See: On the Presentation of the Lord (1861) // Words on the Lord's, Theotokos and solemn days. P. 77. On the Presentation of the Lord (1861) // Words on the Lord's, Mother of God and solemn days. P. 77. On the Presentation of the Lord (1861) // Words on the Lord's, Mother of God and solemn days. P. 78. On the Presentation of the Lord (1861) // Words on the Lord's, Mother of God and solemn days. P. 80. Word for the Presentation of the Lord // Words for the Lord's, Mother of God and solemn days. P. 83. Word for the Presentation of the Lord // Words for the Lord's, Mother of God and solemn days. P. 84. Word for the Presentation of the Lord // Words for the Lord's, Mother of God and solemn days. P. 85. Word for the Presentation of the Lord // Words for the Lord's, Mother of God and solemn days. P. 90. See: Pitirim (Tvorogov), Bishop of Zvenigorod. The epistolary heritage of St. Theophan in the light of the homiletical tradition // Theological Bulletin. 2019. No. 4 (35). pp. 186–195. See: Index to the letters in God of the late Saint Theophan, published by the Russian Athos Panteleimon Monastery in 8 issues, containing soul-helping instructions for those walking along the path to salvation. M., 1904. Georgy (Tertyshnikov), archimandrite. Saint Theophan the Recluse and his teaching on salvation: master's thesis. Zagorsk, 1989. Letters from Bishop Theophan to various persons, not included in the VIII issue / ed. hierome Georgy (Tertyshnikov). Zagorsk, 1973. (Typescript). Gumerov Afanasy, priest. Essays on the history of preaching in Russia in the 18th–19th centuries. P. 9. Ambrose (Klyucharev), archbishop. The art of preaching. P. 35. Theophan (Govorov), St. Creations like the saints of our father Theophan the Recluse. Collection of letters. Vol. III. pp. 165–166. Theophan (Govorov), St. Creations like the saints of our father Theophan the Recluse. Collection of letters. Vol. VI. pp. 64–68. Theophan (Govorov), St. Creations like the saints of our father Theophan the Recluse. Collection of letters: from unpublished. pp. 286–287. See: Shcherbakova M.I. Letters from Above. Saint Theophan and his correspondents, the Kugushevs. M., 2018. Theophan (Govorov), St. Creations like the saints of our father Theophan the Recluse. Collection of letters. Vol. V. P. 140. Theophan (Govorov), St. Creations like the saints of our father Theophan the Recluse. Collection of letters. Vol. VIII. pp. 50–51. Theophan (Govorov), St. Creations like the saints of our father Theophan the Recluse. Collection of letters. Vol. VIII. P. 108. Theophan (Govorov), St. Creations like the saints of our father Theophan the Recluse. Collection of letters. Vol. VIII. P. 153. Theophan (Govorov), St. Creations like the saints of our father Theophan the Recluse. Collection of letters. Vol. IV. pp. 86–87. Shcherbakova M.I. Letters from Above. Saint Theophan and his correspondents, the Kugushevs. P. 92. Theophan (Govorov), St. Creations like the saints of our father Theophan the Recluse. Collection of letters. Vol. V. P. 119. Theophan (Govorov), St. Creations like the saints of our father Theophan the Recluse. Collection of letters. Vol. I. P. 230. Theophan (Govorov), St. Creations like the saints of our father Theophan the Recluse. Collection of letters. Vol. I. P. 231. Theophan (Govorov), St. Creations like the saints of our father Theophan the Recluse. Collection of letters. Vol. I. pp. 230–233. Theophan (Govorov), St. Creations like the saints of our father Theophan the Recluse. Collection of letters. Vol. VI. 64–68. Theophan (Govorov), St. Creations like the saints of our father Theophan the Recluse. Collection of letters. Vol. 5. pp. 197−198. Theophan (Govorov), St. Creations like the saints of our father Theophan the Recluse. Collection of letters. Vol. III. pp. 247–249. Theophan (Govorov), St. Creations like the saints of our father Theophan the Recluse. Collection of letters. Vol. V. S. 193–194. ARPM. Op. 24 D. 41. Unit. hr. 4011. See the first edition: A frank story of a wanderer to his spiritual father, written by one who heard, based on the conviction of the following saying in the word of God: “It is good to keep the king’s secret, but it is glorious to reveal the works of God” (Tobit 7). Kazan 1881. Macarius of Optina, St. A warning to those who read the spiritual books of the fathers and those who wish to undergo the mental Jesus Prayer. M., 2011. (First edition of the Kozelskaya Vvedenskaya Optina Hermitage: Sergiev Posad: Type. Holy Trinity Sergius Lavra, 1908.) Letters from Bishop Feofan (Govorov) to various correspondents for 1875–1893. Letter to St. Feofan dated January 3, 1893 // ARPMA. Op. 24. D. 41. Unit. hr. 4011. L. 359 vol.–360. Letters from Bishop Feofan (Govorov) to various correspondents for 1875–1893. Letter to St. Feofan dated January 3, 1893 // ARPMA. Op. 24. D. 41. Unit. hr. 4011. L. 360. Letters from Bishop Feofan (Govorov) to various correspondents for 1875–1893. Letter from Bishop Theophan to the priest, who declared to him his sins before the priesthood and was burdened by them // ARPM. Op. 24 D. 41. Unit. hr. 4011. L. 365–365 vol. Greek κρεῖττον λόγου τὸ σιωπᾷν. Gregorius Nazianzenus. De moderatione in disputando (orat. 32) 13 // PG. T. 36. Col. 189A:14. Ambrose (Klyucharev), archbishop. The art of preaching / comp. V. V. Burega. M., 2006. P. 35. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. P. 228. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 63. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 66. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 76. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. pp. 132−138. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. S. S. 137–138. Tambov's farewell to His Grace Theophan, now Bishop of Vladimir and Suzdal // TEV. 1863. No. 18. pp. 530–541. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. P. 47. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. P. 48. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. P. 49. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. P. 50. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. pp. 262–267. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. P. 263. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. pp. 12–17. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 13. Sermon on the 27th Sunday // Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 103. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 104. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 105. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. pp. 161–167. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. pp. 166−167. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. pp. 67–75. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 69. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Interpretation of the first eight chapters of the Epistle of St. Apostle Paul to the Romans. M., 1890. P. 448. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock. P. 30. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock. P. 34. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock. pp. 87−91. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock. P. 90. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock. P. 126. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock. P. 127. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock. pp. 127–128. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock. P. 128. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock. P. 129. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. P. 25. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 11. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Collection of letters. Vol. 7. pp. 209–210. Seraphim (Sobolev), St. Homily on the day of St. Nicholas (1946) // Seraphim (Sobolev), Archbishop. Bogucharsky. Sermons (1945–1949). M., 1999. P. 90. Seraphim (Sobolev), St. Homily on the day of St. Nicholas (1946) // Seraphim (Sobolev), Archbishop. Bogucharsky. Sermons (1945–1949). P. 90. Feofan (Govorov), bishop. Collection of letters. Vol. 7. M., 1900. P. 21. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Contemplation and reflection: with adj. Life of Saint Theophan and Services. M., 1998. pp. 58–51. Professor of the Kazan Theological Academy A.V. Govorov, in his work “The Basic Principle of Church Sermon and the Subject and Tasks of Church Eloquence Following from It” (Kazan, 1895), divides the nature of preaching into two components: ideal (truth) and real (life). The preacher’s task is to show the embodiment of Christian truth (ideal) in personal and public life (real). Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. pp. 138−144. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. pp. 138–139. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 139. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 144. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. pp. 167−170. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 169. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. pp. 188−194. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 189. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 192. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 193. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 194. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. P. 620. Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. pp. 15−26. Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. P. 23. Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. pp. 23–24. Theophan (Govorov), St. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. pp. 24–25. See: Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 125. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan.S. 125−132. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. pp. 130–131. N.K.T. In memory of His Grace Theophan // Novgorod Diocesan Gazette. 1894. No. 3. February 1. Unofficial part p. 110. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. pp. 148−154. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 148. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 149. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. pp. 462–463. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 463. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. 463−465. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. pp. 464–465. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 358. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. pp. 17−23. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 18. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. pp. 18–19. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 20. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. pp. 19−20. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan.S. 22. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. pp. 42−46. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. P. 44. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. P. 45. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. pp. 37–38. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. P. 38. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. P. 39. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. P. 40. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. P. 41. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. P. 28. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. P. 30. Feofan (Govorov), bishop. Tambovsky and Shatsky. Words to the Tambov flock in 1859 and 1860. pp. 30–31. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. pp. 422–426. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 423. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 424. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 425. Feofan (Govorov), bishop. Vladimirsky and Suzdal. Words to the Vladimir flock of His Grace Theophan. P. 426. Feofan (Govorov), bishop. Tambovsky and Shatsky. Word on the consecration of the church in the Sukhotinsky Mother of God Monastery for women // Words to the Tambov flock. St. Petersburg, 1861. P. 18. Feofan (Govorov), bishop. Tambovsky and Shatsky. On the birthday of Her Majesty the Most Pious Empress Maria Alexandrovna, in the Tambov Cadet Corps // Words to the Tambov flock. St. Petersburg, 1861. P. 21. Feofan (Govorov), bishop. Tambovsky and Shatsky. On the Dormition of the Blessed Virgin Mary, in the Sarov Monastery // Words to the Tambov flock. St. Petersburg, 1861. P. 28. Feofan (Govorov), bishop. Tambovsky and Shatsky. On the Dormition of the Blessed Virgin Mary, in the Sarov Monastery // Words to the Tambov flock. St. Petersburg, 1861, pp. 28–29. Feofan (Govorov), bishop. Tambovsky and Shatsky. For the consecration of the church in the Temnikovsky nunnery // Words to the Tambov flock. St. Petersburg, 1861. P. 33. Feofan (Govorov), bishop. Tambovsky and Shatsky. For the consecration of the church in the Temnikovsky nunnery // Words to the Tambov flock. St. Petersburg, 1861. P. 35. Feofan (Govorov), archimandrite. Homily on the Ascension of the Lord // Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. St. Petersburg 1859. P. 139. Feofan (Govorov), bishop. Tambovsky and Shatsky. On the birthday of Her Majesty the Most Pious Empress Maria Alexandrovna, in the Tambov Cadet Corps // Words to the Tambov flock. St. Petersburg, 1861. P. 23. Feofan (Govorov), bishop. Tambovsky and Shatsky. For the consecration of the church in the Temnikovsky nunnery // Ibid. P. 33. Feofan (Govorov), bishop. Tambovsky and Shatsky. On the Week of the Publican and the Pharisee // Ibid. P. 83. Feofan (Govorov), bishop. Tambovsky and Shatsky. In the fourteenth week after Pentecost // Ibid. P. 43. Feofan (Govorov), bishop. Tambovsky and Shatsky. On Meat Week (Matthew 25:1–46), February 26, 1861 // Words to the Tambov flock. M., 1867. P. 40. Feofan (Govorov), bishop. Vladimirsky and Suzdal. On the Sunday of the Prodigal, January 31, 1865 // Words to the Vladimir flock. P. 548. Feofan (Govorov), bishop. Tambovsky and Shatsky. Speech at the naming of Bishop of Tambov // Words to the Tambov flock. St. Petersburg, 1861. P. 6. Feofan (Govorov), bishop. Tambovsky and Shatsky. Speech upon entering the Tambov flock // Words to the Tambov flock. St. Petersburg, 1861. P. 9. Feofan (Govorov), bishop. Tambovsky and Shatsky. For the consecration of the church in the Temnikovsky nunnery // Words to the Tambov flock. St. Petersburg, 1861. P. 34. Feofan (Govorov), bishop. Vladimirsky and Suzdal. On the Sunday of the Prodigal, January 31, 1865 // Words to the Vladimir flock. P. 545. Feofan (Govorov), bishop. Vladimirsky and Suzdal. For the consecration of the church in the school for girls of clergy // Words to the Vladimir flock. P. 559. Feofan (Govorov), bishop. Tambovsky and Shatsky. On the Week of the Publican and the Pharisee // Words to the Tambov flock. St. Petersburg, 1861. P. 84. Feofan (Govorov), bishop. Tambovsky and Shatsky. Nine words on the occasion of fires in Tambov and the Tambov province. M. 1897. P.12. Feofan (Govorov), bishop. Tambovsky and Shatsky. Nine words on the occasion of fires in Tambov and the Tambov province. M. 1897. pp. 12–13. Feofan (Govorov), bishop. Tambovsky and Shatsky. Nine words on the occasion of fires in Tambov and the Tambov province. M. 1897. P. 15. Feofan (Govorov), bishop. Tambovsky and Shatsky. Speech upon entering the Tambov flock // Nine words on the occasion of fires in Tambov and the Tambov province. M. 1897. P. 11. Feofan (Govorov), bishop. Tambovsky and Shatsky. On the consecration of the church in the Sukhotinsky Mother of God Monastery for women // Nine words on the occasion of fires in Tambov and the Tambov province. M. 1897. P. 15. Feofan (Govorov), bishop. Tambovsky and Shatsky. On the consecration of the church in the Sukhotinsky Mother of God Monastery for women // Nine words on the occasion of fires in Tambov and the Tambov province. M. 1897. P. 16. Feofan (Govorov), bishop. Tambovsky and Shatsky. On the week of the publican and the Pharisee // Nine words on the occasion of fires in Tambov and the Tambov province. M. 1897. P. 84. Feofan (Govorov), bishop. Tambovsky and Shatsky. On the consecration of the church in the Temnikovsky nunnery // Nine words on the occasion of fires in Tambov and the Tambov province. M. 1897. P. 35. Feofan (Govorov), bishop. Tambovsky and Shatsky. Upon the consecration of the Church in honor of the martyr Maximilian in the Tambov Mariinsky Orphanage // Nine words on the occasion of fires in Tambov and the Tambov province. M. 1897. pp. 51–52. Feofan (Govorov), bishop. Tambovsky and Shatsky. Upon the consecration of the Church in honor of the martyr Maximilian in the Tambov Mariinsky Orphanage // Nine words on the occasion of fires in Tambov and the Tambov province. M. 1897. P. 53. Feofan (Govorov), bishop. Tambovsky and Shatsky. Upon the consecration of the Church in honor of the martyr Maximilian in the Tambov Mariinsky Orphanage // Nine words on the occasion of fires in Tambov and the Tambov province. M. 1897. P. 54. Feofan (Govorov), bishop. Tambovsky and Shatsky. Upon the consecration of the Church in honor of the martyr Maximilian in the Tambov Mariinsky Orphanage // Nine words on the occasion of fires in Tambov and the Tambov province. M. 1897. P. 55. Feofan (Govorov), bishop. Tambovsky and Shatsky. On the Assumption of the Blessed Virgin Mary in the Sarov Monastery // Nine words on the occasion of fires in Tambov and the Tambov province. M. 1897. P. 31. Feofan (Govorov), bishop. Tambovsky and Shatsky. On the week of the publican and the Pharisee // Nine words on the occasion of fires in Tambov and the Tambov province. M. 1897.S. 82. Feofan (Govorov), bishop. Tambovsky and Shatsky. Speech upon entering the Tambov flock // Nine words on the occasion of fires in Tambov and the Tambov province. M. 1897. pp. 12–13. Feofan (Govorov), bishop. Tambovsky and Shatsky. Upon the consecration of the Church of the Resurrection of Christ, in the village of Olshanka, Borisoglebsk district // Nine words on the occasion of fires in Tambov and the Tambov province. M. 1897. P. 257. Feofan (Govorov), bishop. Tambovsky and Shatsky. Upon the consecration of the Church of the Resurrection of Christ, in the village of Olshanka, Borisoglebsk district // Nine words on the occasion of fires in Tambov and the Tambov province. M. 1897. 258. Feofan (Govorov), bishop. Tambovsky and Shatsky. Upon the consecration of the Church of the Resurrection of Christ, in the village of Olshanka, Borisoglebsk district // Nine words on the occasion of fires in Tambov and the Tambov province. M. 1897. P. 259. Feofan (Govorov), bishop. Tambovsky and Shatsky. Upon the consecration of the Church of the Resurrection of Christ, in the village of Olshanka, Borisoglebsk district // Nine words on the occasion of fires in Tambov and the Tambov province. M. 1897. pp. 256–257. TEV. 1862. No. 8. October 15. Arr. pp. 305–314. Feofan (Govorov), bishop. Tambovsky and Shatsky. Upon the consecration of the Church of the Resurrection of Christ, in the village of Olshanka, Borisoglebsk district // Nine words on the occasion of fires in Tambov and the Tambov province. M. 1897. P. 261. Feofan (Govorov), bishop. Tambovsky and Shatsky. 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(The Path of Holiness; issue 9). Will be published in the Chronicle: Chronicle of the life and works of St. Theophan, the recluse of Vyshensky. T. 3–5. Indicating publication in the “Chronicle”: Chronicle of the life and works of St. Theophan, the recluse of Vyshensky. 1815–1894. T. 1. 1815–1859. M., 2016; T. 2. 1859–1863. M., 2019.