Успенский Вышенский монастырь

Welcome address from the plenipotentiary representative of the President of the Russian Federation in the Central Federal District, head of the working group under the President of the Russian Federation on the restoration of cultural heritage sites for religious purposes, other religious buildings and structures A.D. Beglova Greetings to the participants and organizers of the anniversary X Feofanov Readings! Saint Theophan went down in the history of our country as one of the most outstanding writer-theologians in Russia in the 19th century; his works had a huge influence on the spiritual revival of his contemporary society. The main task of the anniversary X Theophanic readings is to summarize and outline further prospects for studying the theological heritage of St. Theophan the Recluse. It is gratifying that holding the meeting in the Assumption Vyshensky Monastery will allow researchers to tell listeners about their scientific achievements, take part in the cathedral prayer at the relics of St. Theophan, the Recluse of Vyshensky, venerate the main shrines of the Vyshensky Monastery, and visit the museum of St. Theophan, founded in his cells. I wish you success and fruitful work for the benefit of Russia and the Russian Orthodox Church! Welcoming speech by the First Deputy Chairman of the Government of the Ryazan Region S.A. Samokhina Good afternoon, dear reading participants! I am pleased to greet you on behalf of the Governor of the Ryazan Region O.I. Kovaleva. The holding of the X anniversary Feofanovsky readings is a significant event for the region. This is part of a large joint effort to preserve the legacy of Theophan the Recluse. The life of the great spiritual mentor Theophan the Recluse will always be an example for us and subsequent generations: in his tireless desire to work to make the world around him better, in his desire to help his neighbor, to take care of those in need. We in the Ryazan region cherish the memory and heritage of St. Theophan and are proud that he chose our region as his living abode. He was a mentor and teacher for all Ryazan residents. His numerous works are of particular importance today, when we actively strive to continue the best traditions of our Fatherland, to educate the younger generation on the basis of respect for the history and culture of Russia. The priceless heritage of such ascetics as Theophan the Recluse contains a colossal spiritual resource. Our task is to preserve it for future generations. Congratulations to everyone on the opening of the readings, I wish you successful and fruitful work! The personality of Saint Theophan in the light of his works in the Orthodox East Mark, Metropolitan of Ryazan and Mikhailovsky I greet all those gathered at the Vyshensky Assumption Monastery for the Divine Liturgy and the Anniversary readings dedicated to the personality and legacy of St. Theophan, the Recluse of Vyshensky. Studying the life of this amazing ascetic and theologian, his works, you involuntarily ask the question: what influenced the formation of such a personality?.. Each person lives in a certain cultural and spiritual environment, within the framework of his tradition. This applies to all aspects of human life, including religion and spiritual life. Comparing our Russian spiritual tradition, its original Orthodox foundations, with the foundations of church life in other countries and the traditions existing there, we always talk about their strengths and weaknesses. And sometimes even familiarity with the liturgical features of other Orthodox Churches raises questions and bewilderments. In this regard, I remember an incident: one hieromonk once came from Russia to the Holy Land, and there he had the opportunity to take part in the service at the Holy Sepulchre. When he saw that the service being performed was somehow different from our usual tradition, he, being in great surprise, exclaimed in the simplicity of his soul: “Does God accept their liturgy?!” Touching upon the topic of the personality of Theophan the Recluse, touching upon the question of the formation of the personality of the saint, we must first of all remember that he, having absorbed the faith and Orthodox traditions of his people with his mother’s milk, was flesh of our Russian Orthodox Church. But, at the same time, he also absorbed the wisdom of the Orthodox East. At the age of 32, the future saint, who by that time had already graduated from the Kyiv Theological Academy and had fruitfully worked for six years as rector, inspector and teacher of theological educational institutions, was appointed a member of the then newly created Russian Theological Mission in Jerusalem. He worked there for seven years. Later, for some time he served as pastor of the Embassy Church in Constantinople. During his years in the Orthodox East, Saint Theophan mastered the Greek language and the Hebrew and Arabic languages ​​quite well, which allowed him to study many written monuments of past centuries in the original. He worked a lot in libraries, reading and searching for ancient manuscripts, became acquainted with the liturgical traditions existing in other Local Orthodox Churches, studied iconography, painting and much more. If there had not been this experience, there would not have been these years of service in Jerusalem, then it is unlikely that the personality of the Vyshensky Recluse would have formed exactly as we know it. And the special features of his personality were largely formed precisely because he, knowing and loving his native tradition, at the same time assimilated the wisdom of the Orthodox East. Therefore, when reading the biography of St. Theophan, marveling at the depth of his faith and knowledge, one must remember that in the heart of the humble and wise Vyshensky recluse, love for his native tradition was enriched by knowledge and understanding of the traditions of other Churches, the wisdom of the Orthodox East. Saint Theophan should be an example for us not only in his faith, in his humility, love for God and neighbors, but also in the desire for knowledge, in the ability to understand and see what is true and valuable in the traditions of other Orthodox peoples. We, dear brothers and sisters, should remember this and also, loving our native spiritual tradition and remaining faithful to it, try to enrich our knowledge of Orthodoxy, deepening our understanding of the foundations of our faith with the wisdom accumulated over the centuries in other Churches. I thank you for your attention and I hope that the readings that we have now opened in the Vyshensky Assumption Monastery, where Saint Theophan the Recluse lived and worked, will become an opportunity for us to better know his personality and understand the rich spiritual heritage that he left us in his works. Welcoming speech by Bishop Dionisy of Kasimov and Sasovo Your Eminence, Eminence, dear high representatives of the Ryazan and Tambov state authorities! Dear friends! Without a doubt, the center of Saint Theophan’s mental and heart activity is spiritual life itself, as it is. A concept that constantly sounds in our Orthodox and near-Orthodox conversations, but not always even among churchgoers, strangely enough, arouses enthusiasm. This does not arouse particularly great enthusiasm among young people, which is also well known from practice. Most likely, young people perceive spiritual life as something dull, dull, completely uninteresting, associated with numerous restrictions. Not long ago, one young man asked me how he could observe fasting if his parents were not churchgoers and, naturally, did not prepare for fasting. Apparently, he had a secret hope that I would tell him: “Well, eat what they give you at home...”. I said: “Eat what they give, of course...”, but added, “at the same time, you can still fast.” For example, don’t go on social networks on Wednesday and Friday.” His face began to stretch out, he covered his face with his hands and almost groaned: “No, this is not possible, Lord, this is unbearable.” Yes, some things in the spiritual life seem difficult, boring and sometimes completely unbearable. But only if you don’t know why all this is needed. And if you know, then the purpose of all these restrictions that we impose on ourselves is simply amazing. A person lives, so to speak, in three dimensions at once. The first is the bodily dimension. We need rest, sleep, food, drink. This is how our bodily strength is maintained. If we do not rest, eat, drink, then our body will very quickly cease to exist. The next dimension in which a person lives is mental. Without a doubt, food for the mind is needed just as much as food for the body. This is not just getting information from books, newspapers and the Internet. The mind must be fed with various riddles and forced to solve them. Those who study have an amazing opportunity to feed their minds usefully, no matter what period of life. But, if we perform some kind of obedience, work hard and at the same time leave our mind without such quests, then gradually both work and the life around us also become not a joy. The body is not yet dying, but a feeling of the meaninglessness of existence is already creeping in. I heard one story about a young man who, before joining the army, began studying at a technical university, where he did not succeed. The most terrible thing for him was higher mathematics, simply mortal torture. As a result, he failed several tests and exams, was drafted into the army and sent to Chechnya. He was captured and put in a gloomy and smelly pit with the prospect of terrible torment and imminent execution. From time to time they threw him dry bread and rancid porridge. In order not to fall into despair, he began to remember classes in higher mathematics, exam tasks, and mathematical formulas. He was released from captivity. And so higher mathematics, hated during his institute years, saved him from plunging into the abyss of madness. Well, the third dimension in which a person lives is the spiritual dimension. And we understand this dimension only through its instruments, but not through the goal and not through the result. Tools are fasting, prayer, visiting the church of God, participating in the Sacraments. And for what and what are we striving for in this way? Saint Theophan is one of those who explained this: the goal of spiritual life is communication with God. If at least one dimension of a person's life is flawed, his life is defective. But, unlike the first two, if spiritual life is defective, this does not manifest itself immediately. There is such a disease - tuberculosis, which begins very insidiously: it has no symptoms. An internal process occurs that does not externally affect the person. And there is spiritual tuberculosis. If there is no activity in spiritual life, if the soul is not nourished, a person gradually begins not physically, but spiritually, to become ill, with very unpleasant consequences. Defects in spiritual life manifest themselves in melancholy, lack of purpose, and disappointment in life. Sometimes a person feels bad, but he cannot understand what is wrong with him. It seems like I eat well, read books, watch the news, talk to people. What is the reason? But the fact is that in the spiritual sphere everything is wrong. What is the great value of the works of St. Theophan for us, modern people, for whom spiritual life is often a very ambiguous concept? Firstly, Saint Theophan showed us that there is a spiritual life for a person who fasts, prays, goes to church, takes communion, and at the same time can be active in all other areas of life. That is, spiritual life does not exclude interest and joy in all other areas. We were all in his cell. What's not there? Geographical atlases, a lathe... What St. Theophan did not know! Moreover, if a person lives a spiritual life, if he knows what prayer is, his good hobbies turn into a strong skill, and sometimes even talent is revealed. And spiritual life erases harmful and unworthy hobbies. And second. In his works, in his teaching, Saint Theophan reveals to us the secret of why spiritual life is needed. Not just to support a person in this life, so that he lives well and comfortably, not so that he does not feel despondent or disappointed. That's not why at all. The main goal of spiritual life, all our restrictions that we impose on ourselves - for the sake of the words of Christ the Savior, for the joy of finding God and for the sake of communication with Him - are still in this life. “The Kingdom of God is within you,” this is exactly what the Lord says. At a recent monastic congress, one of the most brilliant preachers of our Ecumenical Church, Metropolitan Athanasius of Limassol, quoted the words of the Venerable Elder Paisios: “If we preach - you fast, pray, go to church, take communion, then you will receive everything in the Kingdom of Heaven - it’s the same as if we say to a person: “Here, take these medicines, and then, when you die, then you will get well.” Modern man demands that the goal be closer. And so Saint Theophan reveals this to us: yes, you can meet God and have communion with Him in this life, and for the sake of this - fasting, prayer, church and the Sacraments. An amazing thing, especially for those who felt it. This can be felt, but, naturally, in the same way as in the Sunday Gospel of the past day, the Apostle Philip said to the Apostle Nathanael, when he did not believe his story about the Great Teacher from Nazareth - the Messiah: “Come and see.” Yes, in order to feel the joy of communication with God, you need to go and make efforts for this, the very ones that constitute the goal of spiritual life. But it is not safe to go on such a journey without knowing the road, and it is better to have a companion who has himself walked along this road. And here we, Orthodox Christians of the 21st century, have reliable instructions, literally a geographical map with a laid out route (these are letters and other works of St. Theophan), and we have as companions someone who himself has walked this road and knows everything from his own experience. May Saint Theophan help us with his prayer, his letters, and his works in finding the main goal of Christian life - communication with God. Contacts of Saint Theophan with the inhabitants of the Holy Mountain Evfimy (Moiseev), abbot, first vice-rector of the Kazan Theological Seminary, Associate Professor of the Department of Theology and Philosophy, Candidate of Theology The contacts of St. Theophan the Recluse with the monks of the Russian Panteleimon Monastery on Mount Athos have not yet been the subject of special research. Meanwhile, recently a large amount of materials have appeared that allow us to better understand the reasons for the spiritual ties that firmly united the inhabitants of the Russian monastery on Athos and the Vyshensky Recluse. It is enough to take into account the fact that Saint Theophan, who lived in the center of Russia and had many connections in Moscow and St. Petersburg, preferred to publish a significant part of his works through the Panteleimon Monastery, which greatly contributed to its transformation into one of the largest centers of spiritual book publishing. These close contacts ultimately led to the transfer of the archive of St. Theophan to the library of the Panteleimon Monastery, which preserved it for researchers and all connoisseurs of his spiritual creativity. The opening of this archive to the general scientific community, which occurred in 2011, became a real sensation and one of the main results of the Feofanovsky project, within the framework of which the Publishing Council of the Russian Orthodox Church is preparing for publication the complete collection of works of St. Theophan the Recluse. As the researcher of the Feofanovsky archive S.V. points out. Lizunov, “unfortunately, the inventory of the original composition of the archive of St. Theophan transferred to the monastery has not been preserved. By the time of cataloging in 2009–2011. it was kept scattered and mixed with other archival materials. From what they managed to collect into a single fund, the staff of the monastery archive compiled a modern inventory No. 24, containing 47 storage units, within which 104 documents were combined” 767. The main part of the fund consists of manuscripts of the saint’s original works and translations. These are, in particular, autographs of such well-known works as “The Path to Salvation”, “The Outline of Christian Moral Teaching”, “The Soul and the Angel are not the body, but the spirit”, “A Brief Teaching on Worship of God”, interpretations of Psalms 1, 2, 33, 51 and 118, interpretations of the Epistles of St. Apostle Paul, interpretations of the Gospel stories, collections of words to the Tambov and Vladimir flocks, all five volumes of the Philokalia (with the appendix of some draft articles of this ascetic collection), Invisible Warfare, Ancient Monastic Rules, Miterikon, Selected Penitential Hymns from the Octoechos. Here is also a draft of Hierodeacon Theophan’s dissertation “Under the Law Religion, as it was given by God through Moses to the people of Israel,” containing corrections and notes from the reviewer. The main section of this fund also contains lists of previously unpublished works (mostly translations), among which are “The Contents of Asceticism”, “The Rule of Faith in the Memoirs of Vincent of Lerins”, “The Ladder, Interpreted or Paraphrased by Hieroschemamonk Athanasius the Cretan”, “Review of the Spiritual Warfare of St. John Cassian the Roman", "Eulogy to the Great Martyr Panteleimon Nikita Paphlagon", "District Council and Church Epistle of the Ecumenical Patriarch Gregory VI", "Ancient Patericon, set out in chapters", "Continuation of the Ancient Patericon", "Conversations of the Venerable Abba Dorotheos", "Review of the set of opinions on theological schools", program of transformations Russian theological school, unknown dogmatic works - “Outline of Theology”, “On the Incarnate Economy”, correspondence with Prince N.B. Golitsyn “On the Undefiled Conception of the Mother of God” (1858), ascetic works – “On the Jesus Prayer”, an article on prayer and the prayer rule, “The feeling of dependence on God”, never before published sermons of the saint. The next section, supplementing the main one, included unfinished creations, rough sketches, and detailed plans for works. Of great interest are the sketches for the calendar for the whole year with brief hagiographic notes made by the saint. This section also includes various scientific and reference materials for his works. The first place among them is occupied by the unpublished “Alphabetical Index of the Philokalia translated by St. Theophan” on 1280 pages. The index began to be compiled by the saint himself, and his permanent collaborator from the brethren of the Panteleimon Monastery, Hieroschemamonk Vladimir (Kolesnikov), continued and completed the work on it. The “Correspondence” section is unique, which includes collections of autographs: “Correspondence regarding the essay of Bishop Theophan “The Soul and the Angel are not the body, but the spirit”” (89 sheets), “Letters from Bishop Theophan regarding the translation of the Bible into Russian” (23 sheets), “Letters to the elders of the Panteleimon Monastery.” 1875–1893.” (1087 pages), “Letters from the Fathers of the Panteleimon Monastery to Bishop Theophan on the issues of publishing his works. 1878–1893." (82 sheets). The collection “Letters from Bishop Theophan to various correspondents” is extremely interesting. 1857–1893." (370 sheets), including autographs of letters to his confessor, Bishop of Nizhny Novgorod Jeremiah (Soloviev), over 20 years, as well as letters to Russian bishops, chief prosecutors of the Holy Synod, ministers of the Russian government, letters on the Greek-Bulgarian issue, a letter to Father John of Kronstadt and Elder Agapius of Valaam. A large section is occupied by the section of the saint’s personal biographical documents, as well as materials on the administration of the Tambov and Vladimir dioceses, which he successively headed until his removal to the Vyshensky Monastery. Among the documents in this section are the birth certificate of Bishop Theophan and his death certificate, his service record, inheritance file, an inventory of books from his library, an inventory of unpublished works. Very valuable illustrative and iconographic material are the drawings of Bishop Theophan. Of these, the watercolor sketch “Christ washes the feet of the apostles” should be especially highlighted for its internal strength and depth, as well as for its execution. These priceless manuscripts, many of which have not yet been published, are still waiting for their researchers. In this message we will make an attempt to trace how the contacts of Saint Theophan with the Athonite people began, what issues were at the center of their correspondence and what fruits their cooperation brought. As established by the famous researcher of the life and work of St. Theophan M.I. Shcherbakov, the first correspondent of the Vyshensky Recluse on Mount Athos was Hieromonk Arseny (Minin), nineteen letters to whom, written in the 1870s, were preserved in the epistolary heritage of the saint. Since Hieromonk Arseny was not only the first correspondent of the saint, but also laid the foundation for the publication of his works under the auspices of the Panteleimon Monastery, I would like to tell you more about him. Without any exaggeration, we can say that Father Arseny was an outstanding personality and made a huge contribution to the development of the Panteleimon Monastery. It is no coincidence that the elders of the Panteleimon Monastery entrusted Fr. Arseny received the most important and responsible obediences, each of which he performed at the highest level. As a representative of the Kazan Theological Seminary, I am especially pleased to announce that Fr. Arseny was a native of the Kazan land. He was born in 1823 (according to other sources, in 1824) in the Mamadysh district of the Kazan province into a pious merchant family. At baptism he was named Alexander. At first, his life path was quite typical for a person from the merchant class and developed quite successfully: he studied accounting with his uncle in St. Petersburg, then worked as an accountant in the gold mines in Yeniseisk, and after the death of his father he built a soap and candle factory in the Chistopol district of the Kazan province. However, intending to get married, Alexander Minin was refused, which greatly influenced his future fate. Gradually he began to cool down to worldly affairs. In 1857 he went as a pilgrim to Jerusalem, and then visited the Holy Mountain. What he saw there captivated the pious pilgrim so much that he decided to stay on Athos. The first obediences took place in the kitchen; he was subsequently transferred to the office. He was also a cell attendant for the seriously ill schemamonk Neophytos. On March 6, 1859, he was tonsured into a mantle with the name Arseny in honor of the Venerable Arseny the Great, and in 1861 he was ordained a hierodeacon and hieromonk. Soon the Athonite elders blessed Hieromonk Arseny to collect donations for the Panteleimon Monastery, and in August 1862 he went to Russia. He took with him the Cross with a particle of the Life-Giving Tree, part of the stone of the Life-Giving Sepulcher of the Lord, parts of the relics of the Holy Great Martyr Panteleimon and many other saints. As parting words, he was given the miraculous Tikhvin Icon of the Mother of God. In four years Fr. Arseny traveled to many cities in Russia. Energetic and active, he devoted all his strength to his new obedience. And the Lord rewarded his labors. The shrines brought from Athos became famous throughout Russia; in Moscow they were placed in the Epiphany Monastery, in a specially built Athonite chapel. Many pilgrims flocked to them, and large donations went to Saint Athos. This prompted Fr. Arseny recommends to the elders of Rusik to open a permanent compound in Moscow. After his death, in the early 1880s, a chapel of the great martyr and healer Panteleimon, impressive in size and beauty of decoration, was erected on Nikolskaya Street, where the Athonite shrines were solemnly transferred. Being by nature a very gifted and versatile person, Hieromonk Arseny did not limit himself only to collecting funds for the needs of the monastery. He quickly realized that it was necessary to develop the educational activities of the monastery and publish spiritual literature not only for monks, but also for laity. He stood at the origins of the publishing activity of the Panteleimon Monastery and founded the periodical publication of New Rusik “Soulful Reflections” (later - “Soulful Interlocutor”). Hieromonk Arseny also proved himself to be an excellent spiritual writer, the author of spiritual and moral instructions, such as “Conversation on Prayer,” “The One Thing Needed,” and “Modern Ascetics of Mount Athos.” He also compiled edifying books and brochures from patristic works, for example, “Margarit, or selected soul-saving sayings leading to eternal bliss, with the addition of some conversations related exclusively to women’s monasteries.” In 1872, his “Guide to the Holy City of Jerusalem, the Holy Sepulcher and other holy places of the East and Sinai” was published. With remembrance of the passion of Christ and other significant events that took place in holy places.” Correspondence of Saint Theophan with Fr. Arseny began precisely in connection with the preparation of the Guide. The appeal to the Eminence was not accidental. He spent more than six years in the Holy Land as part of the first Russian spiritual mission and was rightfully considered one of the best experts in the Holy Land in Russia. “I read your notebooks. You will read the notes there,” began St. Feofan his letter, which helped establish the authorship of the draft manuscript of the “Guide” that had been preserved on Athos for more than a century. In turn, the manuscript served as the basis for clarifying the date of this previously unpublished letter, stored in the Athos archive of the saint: 1870. At the request of Father Arseny, Saint Theophan got acquainted with the rough drafts and was dissatisfied: “This is not how guidebooks are written. You need to redo everything” 768. The sheets, sewn together in the form of a notebook, covered in different handwritings - by the author and by the copyists - contain many corrections and comments made by the hand of St. Theophan. The Athos manuscript gave researchers a rare opportunity to see how a text was born that united the creative intentions of the author, Fr. Arseny, and the critical reflections of the editor, played by St. Theophan. "Guide" of the Pilgrim of the Holy Mountain - behind this name Fr. Arseny hid his authorship - he received it at the end of the 19th century. great popularity. By 1904, the book had gone through eight reprints. In the 1870s. O. Arseny became the most active assistant of Saint Theophan in preparing for the publication of his works on Athos. About this period and this side of Fr.’s activity. Arseny is told about the letters of the Vyshensky Recluse to him. In March 1870, Saint Theophan wrote about the plan for the future book: “About the Gospels. I kept trying to figure out what was best. By chance I came up with the idea not to write an interpretation, but to reflect on the Gospel story, according to the order of events... You can guess that the end of this matter is very, very far away. Afterwards it will be possible to publish it separately; but it’s a long time to wait” 769. The work was first published in Moscow at the end of 1885, and on Mount Athos - in 1899. The full title is “The Gospel story of God the Son, who became incarnate for our salvation, set out in sequential order in the words of St. Evangelists, indicating the reasons why this particular order, and not another, was chosen in order of the Gospel events one after the other.” In October 1873, Saint Theophan actively supported the idea of ​​Fr. Arseny to print the psalter of St. Ephraim the Syrian. “I immediately sat down to write the correspondence myself, and worked on it day and night. I say this so that you can see with what zeal I desire that this psalter be printed. I’ll tell you that Athos cannot provide a better gift to all its readers” 770. At the end of February 1874: “Congratulations on finishing the psalter! and I’m very glad that it’s great!.. Send me more. I distribute books; but none will be as suitable as this one” 771. Published on Mount Athos, “The Psalter, or Divine Reflections of Our Holy Father Ephraim the Syrian” by 1913 had gone through nine reprints. In letters to Fr. Arseny preserved details of the creative history of the Philokalia, the unique five-volume work of St. Theophan. “I hasten to inform you about the future “Philokalia,” the saint wrote on February 24, 1875. “The following are the fathers prepared: Anthony the Great, Macarius of Egypt, Marco the ascetic, Isaiah the hermit and Evagrius... But this will not end the “Philokalia,” but will go further. I don’t know yet in what order things will go there. But I won’t predict when everything will have to be prepared” 772. The work proceeded energetically; and already in the summer Saint Theophan informed Fr. Arseny: “You can rush to print the Philokalia. The second volume will be ready soon” 773. The volume of the publication grew, and yet, as the compiler insisted, “it is impossible to call it complete; for it, as a collection, can never be complete, but one can add: in a more complete form or composition” 774. Anticipating possible friction, he asked Fr. Arsenia: “Be blessed by the elders to print the “Philokalia”, as I compose it - for better or worse, so that you and I will not have disputes. I ask all the elders for prayers and blessings” 775. The publication, successfully started in 1877, was completed in 1899, after the death of Fr. Arseny, and St. Theophan. The history of another Athonite publication is preserved in letters to Fr. Arseny. “If you want to print, take “Letters on what spiritual life is and how to improve it.” They were recently finished, and now I’m deciding whether to give them to a magazine or print them separately. If you take it, I'll give it to you. And the end of thoughts,” wrote St. Theophan on November 25, 1877 776. When the Athonites decided to print, he began to hurry: “Hurry; to come to the post. There is a preaching part here” 777. And one more thing: “The letters were written to a beauty - not a fictional one, but a real one. Do not include the author's name. The beauty is afraid that they will guess who she is" 778. The condition was met. Saint Theophan was also inspired by the idea of ​​small brochures for the people, published on Athos through the efforts of Fr. Arsenia. “This is a good deed. Send me one copy of the published brochures. I’ll take a closer look and maybe I’ll start sprinkling something” 779 . Along with Hieroschemamonk Arseny, among the Athonite recipients of Saint Theophan are Hieroschemamonk Vladimir (Kolesnikov), Hieromonk Vladislav (Popov), Hieromonk Denasiy (Yushkov) and many other inhabitants of the Panteleimon Monastery. As in the case of Hieromonk Arseny, the center of their correspondence is the issue of publishing the works and translations of St. Theophan. It should be noted that an important principle of cooperation of St. Theophan and the inhabitants of the Panteleimon Monastery there was a reception of his works by the Athonite monks. This speaks of the high humility of Saint Theophan, who, having an excellent education and enormous spiritual experience, according to the commandment of the holy fathers, did not trust himself, but wanted all the writings that came from his pen to be tested by spiritually experienced ascetics. Thanks to the found manuscripts, it is possible to trace the extent to which the saint’s original works were subject to editorial correction. This edit was, of course, not very large - at least, we do not know of a single case of serious disagreements between St. Theophan and his Athonite publishers on spiritual and theological issues, but we emphasize once again that St. Theophan left the last word when publishing his creations to the monks of the Holy Mountain. This collaboration turned out to be very productive, it continued throughout the time that the saint spent in seclusion - from 1872 to 1894, the publication and re-publication of his works continued even after the death of the saint - it is obvious that it was precisely for the purpose of publishing his creations that his archive was purchased from the saint’s heirs for a very considerable sum for those times - 10,000 silver rubles. In conclusion, I would like to talk about another inhabitant of the Holy Mountain, who was also closely connected with Saint Theophan. This is Hieroschemamonk Theodosius (Kharitonov), a graduate of the Kazan Theological Academy, which I am especially happy to announce in the emerging prospect of its revival. As far as I know - perhaps experts in the history of Athos will correct me - Hieroschemamonk Theodosius was the only graduate of the pre-revolutionary theological academies of Russia who became a inhabitant of the Holy Mountain. This already speaks of him as a unique personality. Student Vasily Kharitonov was born on April 4, 1869 in a family of peasants in the Saratov province and after graduating from the Saratov Theological Seminary in 1890 he entered the Kazan Theological Academy. While studying at the academy, he corresponded with Saint Theophan and wrote a course essay “Review of the works of the Right Reverend Theophan with moral and ascetic content,” which became the first scientific work devoted to the analysis of the spiritual and ascetic creations of the saint. For this work he was awarded the degree of candidate of theology. Apparently, in his last year at the academy, he became a monk and, when tonsured into the mantle, received the name Theophan - apparently in honor of St. Theophan the Recluse. Having served the required six years in the theological and educational department - he was first a teacher at the Saratov, then an inspector at the Vologda Theological Seminary - Hieromonk Theophanes retired to Athos in 1901, refusing the post of rector of the seminary and the rank of archimandrite that came with this position. It can be assumed with a high degree of probability that the desire to leave for Athos was formed in him during his years of study at the academy under the influence of St. Theophan and the Optina elders, whose spiritual advice the future Athos ascetic also used. Perhaps at the same time, during his years of study at the academy, he received the blessing of the saint to retire to Athos, and only the need to serve the required term in theological educational institutions prevented him from fulfilling this intention immediately after graduating from the academy. Subsequently, Hieroschemamonk Theodosius became a very famous and revered Athonite elder. He was called the last representative of the tradition of St. Paisius (Velichkovsky), which is fully true if we understand by this tradition a combination of monastic work based on deep spiritual experience and high scholarship, which made it possible to read the patristic works in the original and translate them for contemporaries. You can be absolutely sure that he, first of all, adopted this tradition from his spiritual mentor, St. Theophan, who, like St. Paisius, graduated from the Kyiv Theological Academy, but preferred the ascetic life in seclusion to high hierarchical service. Elder Theodosius is perhaps the only one of the Russian ascetics-Athos who had a higher theological education and even an academic degree and, leading the most severe and ascetic lifestyle, did not abandon his academic studies on Athos. Thanks to his broad theological knowledge, he made a significant contribution to overcoming the discord associated with disputes about the name of God, and then with the transition of the Patriarchate of Constantinople to a new style. The name-glorifying disputes that shook Athos in the first half of the 1910s found Father Feofan on Katunaki, where he labored under the leadership of the silent elder Kalinnik. He introduced his elder to the essence of the issues that caused the most serious disagreements among the Athonite monks, and Father Kalinnik wrote a short work on these disputes, which, according to legend, Emperor Nicholas II himself liked. Father Theophan himself also wrote an essay against the name-glorifying people, for which he was awarded a letter from the Holy Synod and given the image of the All-Merciful Savior as a blessing. On July 16, 1919, Father Theophan was tonsured into the schema with the name Theodosius and for a long time was the confessor of all Russian Karulites. Hieroschemamonk was very famous for his literary activities. He found and published a previously unknown work by St. Paisiy Velichkovsky “Kriny selnyya”, translated from Greek several works by St. Nicodemus the Holy Mountain, in particular "The Confessor". The result of the elder’s prayerful and ascetic life was the so-called “Prayer Diary” entitled “Pray without ceasing! About the Jesus Prayer,” which was written as a guide for those practicing the Jesus Prayer. Father Theodosius very actively opposed the introduction of the so-called New Julian calendar in the Patriarchate of Constantinople in 1924. He corresponded on this issue with the First Hierarch of the Russian Church Abroad, Metropolitan Anthony (Khrapovitsky). Some of these letters have survived and are now published. The elder also conducted a very interesting polemical correspondence with the outstanding theologian N.N. Glubokovsky. Subsequently, in the early 1930s, Hieroschemamonk Theodosius wrote a book in defense of the Julian calendar, “The Teaching of the Orthodox Church on Sacred Tradition and its Relation to the New Style,” which was published in 1934 in the printing house of the St. Vladimir Brotherhood in Ladomirova without indicating his authorship - as the voice of all Russian Athonite monasticism. The book was reprinted several times in the Russian Church Abroad. Despite the inaccessibility of Karuli, Fr. Many visitors to Athos tried to get to Theodosius. Interesting memories of meetings with the elder were left by such famous writers as Boris Zaitsev and Vladimir Mayevsky. His disciple, Schemamonk Nikodim Karulsky, who lived with Hieroschemamonk Theodosius, also left many memories of his elder. This message far from exhausts the topic of the extensive relationships between St. Theophan the Recluse and the inhabitants of Holy Mount Athos. Let us hope that this theme will be continued in future works of researchers of the spiritual creativity of one of the greatest spiritual writers of the 19th century. The first volume of the Chronicle of the life and works of St. Theophan: results and prospects M.I. Shcherbakova, Head of the Department of Russian Classical Literature, IMLI RAS, Professor, Doctor of Philology In 2016, the Publishing House of the Moscow Patriarchate of the Russian Orthodox Church published the first volume of “Chronicles of the life and works of St. Theophan, the Recluse of Vyshensky. 1815–1859" is the first publication in the field of studying Russian patristics, which so fully reflected the achievements of secular and ecclesiastical science of the 20th century. Before us is a chronological collection of unique materials and documents drawn from archives, rare books and periodicals. The first volume contains documents from sixteen archives in Russia, Ukraine, and Athos. These are the State Archive of the Russian Federation, the Foreign Policy Archive of the Russian Empire, the Research Department of Manuscripts of the Russian State Library, the Russian State Archive of Ancient Acts, the Central Historical Archive of Moscow, the Central State Historical Archive and the Russian State Historical Archive in St. Petersburg, the archives of the Russian Academy of Sciences - the Manuscript Department of the Pushkin House and the Kunstkamera, the State Archive of the Oryol Region, the National Archive of the Republic of Karelia in Petrozavodsk, the Central State Historical Archive of Ukraine and the Institute of Manuscripts of the National Library of Ukraine in Kyiv. The real discovery was the manuscripts and documents stored on Mount Athos in the Russian St. Panteleimon Monastery. Their acquisition from the heirs of the Right Reverend, which seemed like a loss in 1896, turned out to be completely intact after a century. And today, manuscripts, draft editions and lifetime copies, letters, documents have clearly outlined for scientists the horizons of new possibilities for textual studies of the legacy of Theophan, the Recluse of Vyshensky. The published volume of “Chronicles...” takes full account of the literature on the spiritual heritage of St. Theophan the Recluse, including monographs, articles, individual publications and reviews, the first of which appeared during the life of the Right Reverend (St. Philaret (Drozdov), Metropolitan of Moscow and Kolomna, Archimandrite Porfiry (Uspensky), Metropolitan of Moscow and Kolomna Makariy (Bulgakov), P.I. Gorsky-Platonov, N.I. Florinsky, A.L. Katansky, F.A. After the blessed death of Saint Theophan, the Russian periodical press was filled with many obituaries. And in subsequent years, memories of him appeared monthly in Russian periodicals: “Theological Bulletin”, “Faith and Reason”, “Vladimir Diocesan Gazette”, “Soulful Reading”, “Soulful Interlocutor”, “Moscow Diocesan Gazette”, “Pilgrim”, “Pastoral Interlocutor”, “Orthodox Review”, “Orthodox interlocutor”, “Additions to the Church Gazette”, “The Joy of a Christian”, “Russian Pilgrim”, “Wanderer”, “Tambov Diocesan Gazette”, “Christian Reading”, “Church Bulletin”, “Russian Monk”, “Sunday Reading”, etc. Precious memoirs of relatives and friends have been published: I.A. Krutikova, A.G. Govorov, Abbot Tikhon (Tsyplyakovsky), Archbishop of Tver and Kashin Savva (Tikhomirova), D. A. Zhdanov, N.I. Florinsky, A. Pokrovsky, M.I. Khitrova. All this material, carefully analyzed and examined, formed the basis of the annalistic collection of the life and works of the Right Reverend Theophan. The main task of the “Chronicle...” is to reproduce a certain time period of history on the basis of surviving documents and various kinds of evidence. You cannot enter the same water twice. It is impossible to turn back real time. A complete reconstruction of the past is impossible. This is precisely what explains one of the qualities of the “Chronicle...”: its fundamental incompleteness. Depending on the capabilities of the compilers and the tasks assigned to them, the volume of the “Chronicle...” can be either minimal or multi-volume. Example: “Chronicle of the life and work of A.P. Chekhov." It was first published in 1955 (GIHL, M., 880 p.). And in 2000, after the completion of the publication of the thirty-volume collected works and letters of Chekhov, the publication of a multi-volume, methodologically updated chronicle was begun - already in five large-format volumes. The fourth volume was published in two books. The publication has not yet been completed. A high degree of knowledge of the material is an important condition for compiling a chronicle. As a rule, chronicles include the results of frontal academic research conducted as part of the preparation of Complete Works. Thus, the result of many years of work, often of several generations of researchers, is summed up. “The Chronicle of the life and works of St. Theophan, the Recluse of Vyshensky,” taking into account the above, is both traditional and innovative. On the one hand, it contains unique material, on the other, the “Chronicle...” should become the basis for a historical and real commentary on the Complete Collection of the Right Reverend’s works (and not vice versa, not its result). As you know, it can be more difficult for the first to pave the way. The chronological limits of the first volume are from 1815 (year of birth) to June 1, 1859, when Theophan was consecrated as Bishop of Tambov and Shatsky. In terms of the number of facts noted - a little less than a thousand - the first volume of the Chronicle has already surpassed the existing publications dedicated to the legacy of St. Theophan. Two thirds of them became known exclusively from archival documents and are being introduced into scientific circulation for the first time, which explains their inclusion in the “Chronicle...” in full. Genealogical research was carried out for the first time. An entry from the registry book of the Vladimir Church in the village of Chernavsk, Eletsk district, Oryol diocese, discovered in the archives of the Russian Panteleimon Monastery on Athos, put an end to the debate about the date of birth of the Right Reverend. Now we can confidently say: Saint Theophan was born on January 10 (23), 1815. The historical roots of the family have been revealed - through his father, Priest Vasily Timofeevich Govorov, and his mother, Tatyana Ivanovna, née Popova. It was a priestly environment, child-loving, spiritually chaste and pure families. The nature of the Right Reverend's family ties with his brothers, sisters, nephews, and their large families, about whose spiritual and physical health the Right Reverend Theophan did not cease to care until the last days of his earthly life, has been restored in many details. Letters to them, previously not attributed in the general volume of the epistolary, acquired the significance of reliable sources; they show the daily life of the Russian provincial clergy and rural Orthodox parishes. It should be noted the unprecedented work of A.E. Lukyanova on the genealogy of St. Theophan; colossal work by E.N. Gorbatov on identifying documents in the AVP of the Republic of Ingushetia concerning the ministry of St. Theophan in Palestine as part of the Russian Spiritual Mission. The fact is that these aspects have remained poorly studied and not clarified until now. Unfortunately, this work is not noted in any way in the volume. A complete list of names of participants in the preparation of the volume was required to be on the back of the title page. The biochronological nature of the “Chronicle...” helps to identify the origins. Thus, it became clear that the decision of a student at the Kyiv Theological Academy, Yegor Govorov, to take monastic vows was partly due to the death of his parents in the winter of 1838/1839. At the same time, the conviction took root in his heart that “visible being is divided by space, and the invisible reduces the division.” This idea became fundamental in the anthropology of St. Theophan, in his teaching about the soul. Forty years later, the bishop wrote: “Understanding things this way, I never cry or grieve for the dead... This has been since the death of my father and mother. They died within two weeks of each other. When I learned about this, what a heavy and gloomy cloud fell over me! But at the same moment, non-gloomy thoughts came and dispersed all the darkness. I was comforted, and not a tear came out. I believe that my Guardian Angel inspired this to me. Since then I have been sharing this faith with everyone." 780 For the first time, documents relating to the monastic tonsure of the Right Reverend Theophan, performed in the Holy Spiritual Church of the Kiev-Brotherly Monastery by the rector of the Kyiv Theological Academy, Archimandrite Jeremiah (Soloviev) on February 15, 1841, on the same day as Macarius (Bulgakov), later Metropolitan of Moscow, and Mikhail, were collected in a single block (Monastyrev); as well as documents on ordination to the rank of hierodeacon - in the large Assumption Cathedral of the Kiev Pechersk Lavra, and to the rank of hieromonk - in the Kiev St. Sophia Cathedral. The education received by the Right Reverend Theophan at the Livensky School (1823–1829), the Oryol Seminary (1829–1837), and the Kyiv Theological Academy (1837–1841) was formed under the influence of the new era and changes in public sentiment, the reorganization of Russian theological seminaries and diocesan schools. Charter of theological academies, drawn up in 1807–1814. with the direct active participation of Saint Philaret (Drozdov) of Moscow, clearly defined the transition of the Russian Orthodox Church to a fundamentally new type of system of secondary and higher theological education, to the rejection of scholasticism and Latin in the teaching of theological disciplines. For the first time, “Chronicles...” - based on handwritten notes of leading teachers whose lectures the young man Yegor Govorov attended - presents complete programs of subject courses at religious educational institutions in Russia in the first half of the 19th century: from dogmatic theology and homiletics to canon law and patrolology. Over the years, the mentors of the future Saint Theophan were Isidore (Nikolsky), later Metropolitan of Novgorod, St. Petersburg and Finland; Innocent (Borisov), rector of the Kyiv Theological Academy, future saint; Dimitri (Muretov), ​​later Archbishop of Kherson and Odessa; Doctor of Theology Archpriest I.M. Skvortsov, E.A. Ostromyslensky, I.G. Mikhnevich, P.S. Avsenev (later Archimandrite Feofan), Y.K. Amphiteatrov, V.P. Chekhovich and others. They brought up a new galaxy of outstanding theologians who formed the flower of the Russian Orthodox clergy of the second half of the 19th century. In the sections “Chronicles...” 1829–1841. unique archival materials on the history of spiritual education in Russia in the mid-19th century were collected. From the fund of the Oryol Theological Seminary - training courses in literature, philosophical and theological sciences; essay topics for students. From the fund of the Kyiv Theological Academy - the content of classes of the higher and lower departments in the classes of dogmatic, moral and comparative theology, Holy Scripture, Church history, Church eloquence, history of philosophy, psychology, logic, general literature, civil history, physical and mathematical sciences, foreign languages ​​(Hebrew, Greek, French, German, Polish). Here are also rank lists showing the abilities, diligence and success of students, protocol records about the examinations that took place, the progress and order of their conduct; lists of students who especially deserved praise for “constantly good behavior and diligent study.” The materials published in the "Chronicle...", most of which are being introduced into scientific circulation for the first time, contain documented information about the origins of the preaching skill of St. Theophan, his church teaching system and high spirituality. The volume of program material in the theological academy, the level of requirements convinces not only of the high quality of education, but also of the desire of the Russian Church to restore a continuous connection with the patristic tradition, in the establishment of active Christianity as an important goal of the internal education of young men. The outline of the official appointments of Hieromonk Theophan was restored according to his service records from the Russian and Ukrainian archives: head of the Kiev-Sophia theological schools, inspector of the Novgorod Theological Seminary, St. Petersburg Theological Academy, member of the Russian Spiritual Mission in Jerusalem, rector of the Olonets Theological Seminary, rector of the Russian Embassy Church in Constantinople, rector St. Petersburg Theological Academy... The “Chronicle...” makes it possible to accurately indicate on geographical maps of Russia, the Holy Land and Europe the places and dates of the ministry and visit of the Right Reverend Theophan. Jerusalem, Bethlehem, Jaffa, Constantinople, Alexandria, Athens, Rome, Vatican, Venice, Florence, Vienna, Warsaw, Moscow, St. Petersburg, Kyiv, Odessa are marked by his presence. The Chronicle also reveals many subtle, previously undetected points. Thus, on December 16, 1849, on the banks of the Jordan, “above the sonorous flow of its waters,” Hieromonk Theophan and the abbot of the monastery of Saint Sava, Joasaph, served the Liturgy in the presence of A.N. Muravyov, who wrote in “Letters from the East”: “We, all Russians, formed a choir, and for a long time I do not remember such a solemn Liturgy, although in the open air, and in the thicket of the forest. The service was full Epiphany" 781. Hieromonk Theophan spent more than six years in the Holy Land. How difficult it was for the employees of the first Russian spiritual mission to affirm the height and purity of Orthodoxy in the context of escalating conflicts with Catholics at the shrines of Jerusalem and Bethlehem, as evidenced by the identified documents of the Archive of Foreign Policy of the Russian Empire (AVP RI), the Central Historical Archive in Moscow (CIAM), the Russian Historical Archive in St. Petersburg (RGIA), the Manuscripts Department of the Russian State Library (NIOR RSL), St. Petersburg branch of the Archive of the Russian Academy of Sciences (SPBF ARAN), Institute of Manuscripts of the National Library of Ukraine. These are mainly official documents: regular reports from the head of the Mission, Archimandrite Porfiry (Uspensky) and Hieromonk Feofan, their correspondence with the heads of the Asian Department of the Ministry of Foreign Affairs, L.G. Senyavin and Ya.A. Dashkov, Russian consul K.M. Basili, Vice-Consul N.S. Marabuti, envoy V.P. Titov. From indirect references, a scattering of individual facts, direct confessions, a wide range of spiritual states of Hieromonk Theophan is recreated - from a firm and urgent decision to return to Russia to complete immersion in translations of early Christian monuments, in the study of Eastern and European languages, in icon painting. Handwritten drafts and copies of translations compiled in the Holy Land, as well as individual references and evidence of the work undertaken by Hieromonk Theophan during this period provide invaluable material for the history of the text of his later works. With the beginning of the Crimean War, the Russian spiritual mission had to leave Jerusalem. In the summer of 1854 they returned to St. Petersburg through Italy. It turned out to be possible to reconstruct Italian routes using the travel diaries of Archimandrite Porfiry, which he kept carefully and in detail: Venice, Padua, Milan, Ancora, Rome. The stay in Rome ended with an audience with Pope Pius IX. Next - Livorno, Pisa, Florence, Genoa... The impressions of this trip left an undoubted mark on the life of the future saint. The chronicle is capable of connecting disparate documents into a single historical frame. Thus, in the travel diaries of Archimandrite Porfiry there is an entry about his short visit to Athens on May 21, 1854 - “to examine, albeit a cursory examination, the notorious antiquities there” 782; The participation of Hieromonk Theophan in this trip can only be assumed. However, this fact is confirmed by another document - the diary of Archimandrite Antonin (Kapustin), who served in Athens as rector of the Russian embassy church: “There were three of them: Fr. Porfiry, Fr. Theophan and one student with them How long the Jerusalemites waited... I saw it as if in a dream” 783 . The year of service in Constantinople (1856–1857) as rector of the Russian embassy church turned out to be, although short, a significant event in the life of Right Reverend Theophan. This appointment was directly related to the Greek-Bulgarian feud. Archimandrite Theophan, who had experience communicating with representatives of the Eastern Churches, was instructed to delve into the essence of the brewing conflict. The “Chronicle...” includes unique archival materials - his voluminous reports on the state of the Orthodox Church in the East, on the mutual disagreements of the two peoples of the same faith living within the Ottoman Empire; they contain sympathy for the Bulgarian popular movement and concern for the unity of Orthodoxy. For the first time, the diplomatic environment of Archimandrite Theophan is presented, his church and public ties are revealed, and the primary areas of activity are outlined: strengthening the position of Orthodoxy in the East, opposition to Catholics and the propaganda of other faiths, dissemination of Orthodox literature, training of Bulgarian bishops, establishment of schools and religious schools for Bulgarians. The diplomatic entourage of Archimandrite Theophan in Constantinople consisted of very prominent persons. The Mission was headed by Prince A.B. Lobanov-Rostovsky; the consul general in Egypt was N.K. Giers, later Minister of Foreign Affairs; junior secretary - E.P. Novikov, who then became an actual Privy Councilor, Russian Ambassador to Greece, Austria and the Ottoman Empire, and a member of the State Council; The duties of assistant secretary of the Mission were performed by M.F. Bartholomew, later also an active state councilor and envoy to the USA. The “Chronicle...” also revealed a circle of people with whom the beginning of spiritual ties were laid precisely in the Constantinople period: Chief Prosecutor of the Holy Synod, Count A.P. Tolstoy, book. P.S. Lukomskaya, hierodeacon of the embassy church, Fr. Akakiy (Zaklinsky) - future bishop of Yenisei and Krasnoyarsk. At this time, the correspondence between Archimandrite Feofan and the publisher of the Mayak magazine S.O. became more intense. Burachk and members of his family, whom we met earlier. In the life of Saint Theophan, his church service organically alternated with the pedagogical path: rector of the Kiev Sophia theological schools (1841), inspector of the Novgorod seminary (1843), inspector of the St. Petersburg Theological Academy (1845), rector of the Olonets Theological Seminary (1855), rector of the St. Petersburg Theological Academy (1857). In the existing biographies of St. Theophan, the Recluse of Vyshensky, these periods are presented, as a rule, in general terms. In the first volume of the Chronicle..., an expanded range of sources involved enriched the historical picture with specific facts. Thus, in the lists of those who studied under the leadership of Archimandrite Theophan, many names were found of outstanding bishops of the Russian Orthodox Church, theologians, teachers, spiritual writers, and statesmen. Among them are Nikolai (Kasatkin), later Archbishop of Japan, Gerasim (Dobroserdov), Hermogenes (Dobronravin), Tikhon (Donebin), P.F. Gankevich, M.Ya. Moroshkin, L.A. Pavlovsky, A.I. Romanov, I.I. Speransky, V.V. Nikolsky, V.A. Smaragdov, M.I. Bogolyubov, V.F. Nikitin, A.P. Shchepin, V.V. Rosen, A.G. Vishnyakov... With every reason it can be argued that St. Theophan’s share is in their services to the Fatherland. At the Novgorod Theological Seminary, the ministry of the young hieromonk Theophan proceeded under the shadow of the memorable names of not only Metropolitan Job, the Likhud brothers, but also such a great lamp of the Russian Church as St. Tikhon of Zadonsk, who was highly revered by Saint Theophan throughout his life, from early childhood. The fragments included in the Chronicle... The period of his rectorship at the Olonets Seminary (Petrozavodsk) is reflected in most detail in the correspondence of Archimandrite Feofan with Bishops Arkady (Fedorov) and Jeremiah (Soloviev), in his letters to the family of S.O. Burachka. “The number of students is small (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—believing, but there are few churches,” 784—this is how the young rector described the place of his new assignment, which differed from the previous ones in an incredibly wide range of responsibilities and assignments: from building buildings, drawing up educational programs to energetic anti-schism work. This section of the “Chronicles...” significantly complements the history of the Olonets Seminary. In the history of the St. Petersburg Theological Academy, the rectorship of Archimandrite Theophan is one of the important pages: it “breathed freely from the long and strict discipline of the Right Reverend Macarius” 785. The scientific authority of the Academy apparently increased thanks to the theological and editorial work of the rector’s father as chairman of the Committee for the Translation of Holy Scripture established at the Academy and as editor of the academic journal “Christian Reading”. The fatherly attitude towards the students was fully expressed in the intercession of Archimandrite Theophan before Metropolitan Gregory. Little-known memoirs of E.V. Barsov about this acute moment in the autumn of 1858 are included in the “Chronicle...”. During the short period in St. Petersburg, Archimandrite Theophan pronounced more than twenty Homilies, preaching in the Alexander Nevsky Lavra, in St. Isaac's Cathedral and other churches in St. Petersburg on major holidays and with huge crowds of people. These sermons were published as a special book in 1859. They were included in the “Chronicle...” in fragments, under the dates of their delivery. During the preparation of the first volume of the Chronicle..., the main attention of the scientific group was directed to the search for archival documents. And rightly so. As a result, materials published for the first time make up 2/3 of its volume. Meanwhile, such an abundance of completely new materials introduced into scientific circulation for the first time requires titanic work on scientific criticism of archival documents, i.e. their textual preparation. The situation in the humanities of modern science is complex. Textual criticism is no exception. Today, two main textual centers are experiencing an acute shortage of young personnel: the Institute of World Literature. A.M. Gorky and the Institute of Russian Literature (Pushkin House) of the Russian Academy of Sciences. What can we say about other publications and publishing houses? This, in my opinion, explains the shortcomings that are noticeable in the first volume of the Feofan Chronicle. Us. 425 contains a letter from St. Theophan to the Consul General of Russia in Syria K.M. Basili dated April 16, 1852. It identifies Mrs. Merkurova, with an explanation in the Name Index: an unidentified person. Meanwhile, this person is completely identified. I was misled by a reading error (that same textual criticism): not Merkurova, but Merkulova, the spiritual daughter of the abbess and founder of the Spaso-Borodinsky convent, Maria (Tuchkova). A.N. wrote about Merkulova, who arrived in Odessa and did not make it to Jerusalem in time for Easter 1850. Muravyov A.S. Sturdza. He not only spoke well of Merkulova, but also invited her to work in the Community of Sisters of Mercy that he had just founded. Merkulova still made it to Jerusalem for Easter, but the following year, and stayed in the Holy City for several months. In any case, in the fall of 1852, after the death of Mother Superior Maria, Merkulova was still in Jerusalem. But the same correspondents discussed the question of the possible continuation of her work in the Odessa Community. And so, apparently, that’s what happened. The name Merkulova is found among the sisters of mercy during the defense of Sevastopol. Another little-known name is associated with the defense of Sevastopol. It is mentioned in a letter dated November 8, 1851 from the Russian envoy V.P., published in the Chronicle. Titov to Consul K.M. Basil in connection with the transfer of the master's salary to St. Theophan. This is the commander of the military schooner "Dart", captain-lieutenant Lev Ivanovich Budishchev; four years later, he died heroically while commanding the artillery batteries of the third bastion of Sevastopol, but managed to make the main pilgrimage of his life - to the Holy Sepulcher. As we see, entire adits are opening up in the spiritual life of the Russian people, the Providence of God, which determines our earthly paths. Unfortunately, during the preparation of the volume, rare publications of the 19th and 20th centuries were not examined as thoroughly as the archival funds. However, individual references to them in the first volume indicate how rich the harvest in this field could be. Thus, the years of St. Theophan’s ministry in Palestine coincided with N.V.’s pilgrimage to the Holy Land. Gogol, P.A. Vyazemsky, A.N. Muravyov, Archimandrite Zephaniah (Sokolsky). It was still a mystery why the first employees of the Russian Spiritual Mission, who sailed on the same ship with N.V. Gogol, did not leave a word about this significant meeting. Only student Pyotr Solovyov described in his memoirs how he had the opportunity to treat the great Russian writer and his companion, General M.I. Krutova, Rhodes oranges. Later, in connection with the death of the writer, Archimandrite Porfiry in a letter to A.S. Sturdze explained what happened this way: “I met Gogol on the way to Jerusalem and could not recognize him because of the inviolable concentration of his soul in himself and in God, and I did not read his works due to the circumstances of my service” 786. This extremely important and precious evidence, not included in the “Chronicle ...”, is in the “Materials for the biography of Bishop. Porfiry Uspensky”, published in 1910 in St. Petersburg. The deep love of Hieromonk Theophan for the Lavra of Saint Sava, where he sought to retire at every opportunity, could be clarified by the pages of “A Brief Description of the Journey to Palestine” (M., 1851) by a pilgrim from St. Petersburg, hiding behind the initials N.Shch. Having visited the Lavra in 1847, he described in detail the monastery, where “silence reigns, interrupted only from time to time either by the dull sound of the hour bell, or by the whistling of starlings and other birds that fly to the terraces, or even sit on the shoulders of the local monks inside the monastery, demanding food for themselves; In the evening, foxes and other animals come along the ravine to the monastery wall, and the monks give all these desert inhabitants their miserable meal. And every day the Bedouins approach the monastery and, throwing stones at the monastery, threaten with death the poor ascetics, who are forced to give them a portion of their food every day, lowering it from the monastery wall in boxes: this is what the life of the hermits there is like. They do not go beyond the monastery walls at all; Their constant food is bread, lentils and olives; It happens occasionally that they receive coffee and olives from their patriarch instead of sugar; They save this gift for visitors, whom they try to receive and treat with great cordiality” 787. You can read “Chronicle...” in different ways. Firstly, this is an informative and fascinating read about the life and works of St. Theophan himself. In addition, the “Chronicle...” reveals numerous details of the historical era. And in this regard, one more remark to the published volume. The volume is equipped with two indexes – nominal and geographical names. Meanwhile, the publication needs at least three more indexes, which have absolute significance for the period of the life of the Right Reverend Theophan before his episcopal service. Each of them has a special purpose. Firstly, this is an Index to monasteries, churches, miraculous and revered icons and other shrines. More than 400 such titles are included in the first volume of “Chronicles...”. I would like to think that this error will be corrected in the second volume, where it is planned to present a wealth of material about the churches of the Tambov and Vladimir dioceses, information about existing monasteries, communities, city and rural churches, most of which have by now been consigned to oblivion. Secondly, Index of educational institutions. Serious attention to the pedagogical heritage of St. Theophan is growing before our eyes. An absolute success of the first volume can be considered the lists of St. Theophan’s fellow students in the seminary and academy, the lists of those who studied at the Olonets, Novgorod and St. Petersburg theological seminaries during the years of his teaching there, as well as the rector at the St. Petersburg Theological Academy. Obtained through painstaking labor and presented in the scientific commentary to the first volume, information about the future fate of students of religious educational institutions gives a detailed picture of the spread of the influence of the Right Reverend Theophan on the formation of young generations of Russian citizens. According to a conservative estimate, 177 educational institutions are mentioned in the volume. And, finally, the Index of periodicals - both Russian and foreign. The first volume includes 48 titles. This is three times more than the 15 journals listed in the list of conditional abbreviations that are cited in the “Chronicle...”. It is known that periodicals, starting from the 1840s, played a primary role in the political, cultural and spiritual life of Russia. And Saint Theophan’s assessment of these publications is extremely important for understanding their true role in the history of the development of our Fatherland. The illustrative series of the published volume, unfortunately, causes great criticism. Its distinctive feature is the logically inconsistent and ill-thought-out structure of the illustrative blocks, the inconsistency in the design of the illustrations and their low quality. I will dwell only on the first remark, since it relates not only to technical, but also to semantic ones. Many species do not coincide with the era that connects them with the name of St. Theophan. For example, a photograph of the town of Livny. Photographic images, as is known, began to appear in Russia from 1840 and mainly for wealthy people, and Bishop Theophan studied at the Livensky Theological School in 1823–1828. University of St. book Vladimir in Kyiv is presented in the form of the late 19th century, which, firstly, does not correspond to the years of the academic youth of the bishop, and secondly, Yegor Govorov was not associated with Kyiv University. The map of Palestine dates back to 1885, while the Russian Spiritual Mission, of which Hieromonk Theophanes was an employee, was located in Jerusalem from 1848 to 1854. The Church of the Holy Sepulcher is undoubtedly the greatest shrine of the entire Christian world; but two images following each other on adjacent pages are inappropriate. Also unsuccessful is the depiction of the bombing of Odessa framed by paintings of the Sea of ​​Galilee and the Sinai Monastery. If this engraving marks the beginning of the Crimean War, the end of the Palestine period in the life of St. Theophan and the beginning of the return journey of the Mission staff to Russia through Italy, then the views of Florence and Vienna cannot be preceded by pictures of Beirut and Cairo, since the Mission left the Holy Land through Jaffa and Alexandria. Constantinople, where St. Theophan served in 1856–1857, is represented by three views, and only one of them contains Sophia, the main shrine for every Orthodox person. Two views with minarets are inappropriate. The place on the banks of the Bosphorus Buyukdere, where the country residence of the Russian representative office in Turkey is still located, looks very pastoral in the illustration: with trees, lawns, walking couples, etc. But Buyukdere was famous for its Russian palace, one of the most beautiful buildings in the vicinity of Constantinople; he was admired by many contemporaries, and we know the impressions of St. Theophan himself: “We are already at the dacha. The pleasures cannot be described. It's just too mountainous. Walk around and your heart will break.” The embassy garden, vast and beautiful, was one of the best on the banks of the Bosphorus. It was against the backdrop of the garden in Buyukdere that Karl Bryullov, who was a guest of the Russian envoy Butenev in 1836, depicted his wife Maria (née Khreptovich) with their little daughter in her arms. The final illustrations of the volume date back to the period of his rectorship at the St. Petersburg Theological Academy. But their dating also differs by twenty years from the dates of St. Theophan’s tenure in this post. Scientific ethics requires reference to colleagues who provided their materials; especially if the document is placed in an illustrative row. There is no such reference to the location of the autograph (the archive of the Russian Ecclesiastical Mission in Jerusalem) in the caption to the photograph of the letter from St. Theophan to Archimandrite Antonin (Kapustin) dated January 9, 1857 from Constantinople to Athens. The comments made above relate exclusively to the first volume of the “Chronicle of the life and works of St. Theophan, the Recluse of Vyshensky.” And there is every reason to believe that they will be taken into account in the preparation of the subsequent, much-anticipated four volumes. "Moscow wisdom" and treasurer Leonid. On the issue of attribution of correspondents of St. Theophan M.I. Shcherbakova, Head of the Department of Russian classical literature IMLI RAS, Professor, Doctor of Philology The letters of Saint Theophan are a precious part of his heritage. They concentrated his pastoral and theological experience, revealed his knowledge of life and deep love for people. Published shortly after the death of the Right Reverend, the letters preserved for us his living word addressed to his spiritual children. Meanwhile, we sometimes have scant information about who these addressees are or what persons are mentioned in the letters from the Vyshensky retreat. From the two thousand letters of St. Theophan published by the Athos Russian Panteleimon Monastery in 1898–1901, it was possible to identify the Kugushev collection. These are 500 letters to the mistress of the house Nadezhda Ilyinichna Kugusheva, nee Boratynskaya, her daughters Alexandra Ivanovna and Anastasia Ivanovna, son Ilya Ivanovich and niece Sofya Nikolaevna Sleptsova. The letters were not published all at once, but in parts, in blocks. Since the first publication, the names of the recipients have been hidden behind initials. It was not difficult to decipher such as: “To Prince Ilya I. K-voy” (33 letters), “To Princess N. I. K-voy” (53 letters). By analogy, it stands for: “K N.I.K.” (193 letters), “N. I.K.” (69 letters) and “More letters to N.I.K.” (5 letters). Based on the well-known nicknames given in letters by Saint Theophan to Alexandra and Anastasia Kugushev, the addressees of the blocks “Special letters to Belichka” (18 letters) and “Two letters to Chernichka” are identified. Based on the content, we determined the addressee of the letters “To Mrs. N. N.” (24 letters) – N.I. Kugusheva. Also, judging by the content, we can confidently say that 102 letters “To E.S. IN." addressed to Anastasia Ivanovna Kugusheva 788, and the only letter to “V. S.D.” – niece N.I. Kugusheva, Sofya Nikolaevna Sleptsova. Nadezhda Ilyinichna Kugusheva, née Boratynskaya, was related to prominent people. On her mother’s side, she belonged to the Dorogobuzh branch of the Baryshnikov family, one of the richest families in the Smolensk region, and at the same time generous philanthropists. Grandfather, I.I. Baryshnikov, owned stud farms, paper and cloth factories, and a glass factory; carefully managing his affairs, he transferred huge sums to education, the construction of churches, and was a connoisseur of painting and architecture; his orders were carried out by V.A. Tropinin, M.F. Kazakov, D. Gilardi. Aunt Anna Ivanovna married S.N. in 1823. Begicheva. At the Moscow Baryshnikov estate (Myasnitskaya, 42), the young couple received D.V. at their evenings. Davydova, V.K. Kuchelbecker, V.F. Odoevsky; A.S. stayed here Griboyedov, worked on the comedy “Woe from Wit”, wrote his famous waltzes. The cousin of Nadezhda Ilyinichna is one of the most significant Russian poets of the 19th century. Evgeny Abramovich Boratynsky. His brother Irakli Abramovich is a lieutenant general, governor of Yaroslavl and Kazan, senator. Nadezhda Ilyinichna’s older sister, Varvara Ilyinichna, was married to Nikolai Pavlovich Batyushkov, a cousin of another outstanding Russian poet, K.N. Batyushkova. The granddaughter of another sister, Elizaveta Ilyinichna, Nadezhda Andreevna Obukhova, became a famous Russian singer. Sisters Varvara, Elizaveta and Nadezhda Boratynsky were close and managed to instill family feelings in their children. In the letters of Saint Theophan to Nadezhda Ilyinichna Kugusheva, mainly in the 1880s, “Moscow Wisdom” and “Mother L.” are mentioned. A copy of the Athonite edition of the bishop’s letters, preserved in the Kugushev family and belonging to schema-nun Feofaniya – in the world Belichka, the eldest daughter of Nadezhda Ilyinichna Alexandra Ivanovna Kugusheva, helped to establish who was hidden behind these names. On the last page of the book of the litter: “This is “Moscow Wisdom” - Sofya Nikolaevna, born Batyushkova; her husband is Sleptsov; she wrote poetry in the journal Soulful Reading under the pseudonym “Syrophoenician”. Leonid’s mother is Elizaveta Trofimovna Obukhova.” Sofya Nikolaevna Sleptsova is the only daughter of Varvara Ilyinichna Golovina (sister of Nadezhda Ilyinichna Kugusheva) from her first marriage to Nikolai Pavlovich Batyushkov, who died in Moscow in 1868 and was buried in the Donskoy Monastery cemetery. On her father's side, she belonged to the secular circles of St. Petersburg. Her great-grandmother, Elizaveta Aleksandrovna Palmenbach (1761–1832), was a maid of honor at the Imperial Court, the head of the Smolny Institute for Noble Maidens, and a teacher of the daughters of A.I. Benckendorff and princesses Biron; in her honor, the street near the Smolny Monastery was named Palmenbachskaya. Sofia Nikolaevna’s grandfather – Pavel Lvovich Batyushkov (1765–1848) – participant in the Russian-Swedish war of 1788–1790, major general and member of the Military Collegium, active privy councilor, senator. Both aunts - Elizaveta Pavlovna (1806-1860) and Anna Pavlovna (1808-1870) Batyushkov - were ladies-in-waiting of the Imperial Court, uncle - Lev Pavlovich (+ 1878) - Lieutenant General. In 1868, Sofya Nikolaevna married Pavel Nikolaevich Sleptsov, a participant in the Caucasian War, lieutenant general and adjutant general, chairman of the construction office of the Ministry of the Imperial Household. He was a widower; in Tsarskoe Selo, a block from the Hermitage Grove, he had his own one-story house with a mezzanine and a garden at the corner of Srednyaya and Konyushennaya streets, adjacent to the Lower Stables. Opposite is a remarkable house that once belonged to Privy Councilor Nikolai Petrovich Novosiltsev, with whom M.Yu. lived in 1835. Lermontov and his cousin A.G. Stolypin. Petersburg did not become home for Sofia Nikolaevna; She, a Muscovite, was close to Pushkin’s lines: The city is lush, the city is poor, Spirit of bondage, slender appearance, The vault of heaven is green and pale, In March 1873, Sofia Nikolaevna gave birth to a daughter, Olga - Lyulya, as the happy young mother affectionately called her. A few months later, the child died after catching a cold in the chilly climate of the northern capital. “I again saw in a dream that I was entering a large room, a nursery, and my girl was lying in the cradle. I take her and start breastfeeding and scold the nanny for the uncovered window from which it is blowing. How afraid I was that I wouldn’t find a good nanny for her and didn’t want to let anyone near her. And how nature itself indicates the best for its child! Belonging to each and every one of his society requires education, as dictated by decency and the requirements of the world. And she herself should only be considered a mother and go into the world in order to pave the way for this child, along which he will most likely go to his death. That’s why God probably took her to himself, so that I wouldn’t suffer too much for her in my soul, and yet it hurts so much, I’m so sad for her, my little one!” This is an entry in the diary of Sofia Nikolaevna Sleptsova’s European trip, where her husband took her to dispel the heavy grief of loss. The diary is carefully preserved in the Kugushev family archive. Memories of his daughter also poured out into poetic form, with Fetov’s allusion. "Last night I sang: “Sleep well, my angel Olya,” and cried; I cannot repeat these lines without tears. Then I took a pencil and paper and wrote the last three verses in memory: Among the brilliant midnight stars, And in the host of silent angels There is a star, there is a winged angel here, There is a soul that lived in me. Here is an angel who intercedes for me, That star is looking at me from the sky. That's why I look sinfully I look at the sky so often There are stars in that foggy world The return to Russia was not far off. “We'll be leaving here soon. How hard it is for me to live here. Paul says I'm hiding from everyone. How can he understand how I suffer in my heart and soul. What if he brought me to Golovino and said that we would never return to this useless, joyless life. What happiness it would be. But it is impossible. What a swift word this is: impossible!” The thought of the Golovin Monastery, deeply hidden in her heart, was preserved by Sofia Nikolaevna as her main treasure. Her mother, Varvara Ilyinichna, was married for the second marriage to Mikhail Ivanovich Golovin, in whose Moscow estate she built the Spassky House Church, and in the depths of the park - a chapel in the name of St. Sergius of Radonezh, thereby laying the foundation for the Kazan Golovinsky Monastery. Sofia Sleptsova’s anguished heart aspired to Golovino. Having become a widow in January 1882, Sleptsova decided to leave St. Petersburg. Aunt Nadezhda Ilyinichna Kugusheva remained the closest person to whom the soul of a 34-year-old woman who had lost her parents, child and husband could lean. Saint Theophan, responding to Nadezhda Ilyinichna’s request to spiritually support her niece, immediately sent a parcel from the Vyshensky retreat: “For your niece... I am sending Psalm 118 and the book “Rise to Sleep”... and letters to St. Petersburg. and 5 words..." 789. And when I learned more about Sofia Nikolaevna’s life, he remarked, half-jokingly and half-seriously: “So what kind of niece is that?!” And I threw it away I don’t know where. So she is a wise professor! Let her prepare for a strict monastery, where the abbess will train her well, so that she can later become an abbess herself.”790 “Your niece is an orphan all around,” he wrote in another letter. - Let her become a blueberry. And she will be at peace" 791. Saint Theophan supported Sofia Nikolaevna’s move from St. Petersburg to Moscow. “Why did the wise Sophia become Moskovka? – I see a good sign in this, because St. Petersburg is riotous, unbelieving and revolutionary; and Moscow is pious, humble and faithful. May it also be in the spirit of Moscow! It happened that our people were now planning to send them to Shatsk. I answered her and sent her directly. It was just awkward to write only Sofia Sleptsova on the envelope - as per the priest, it was not indicated anywhere. Write it down another time" 792. In her first letter to the Right Reverend Feofan, Sofia Nikolaevna not only talked about herself, but also sent her poems, which was mentioned in the letter from Vysha to Nadezhda Ilyinichna: “Sofia has a good system. The Lord is calling her: but her determination has not yet matured. The poems that you wrote down again are good too... but the first ones are especially good..." 793. And in subsequent years, Sofya Nikolaevna continued her poetic work. On September 13, 1892, Saint Theophan informed Nadezhda Ilyinichna: “Last post I received a letter from Sofia Nikolaevna Sleptsova. She is in a very good mood. I wrote poems about how a Canaanite woman asked the Lord for a daughter and received what she asked for. Very good and with a very good application. I’m thinking of sending them to the people of Athos for publication in their leaflets” 794. A week later, on September 20, 1892, Sofya Nikolaevna herself was sent the following letter: “I re-read your poems; I find them good and will send them to the elders of Athos and ask them to print them. But if they print it, pray to the Lord that he will not allow you to make fanfare: for this is a gift from God to you. Take care to bear fruit, I mean... and write again when the gift begins to move. Then you can directly send it to Father Vladislav in the Athos chapel, remembering only that the verses you are transmitting are of the same hand as the verses “Prayer of the Syrophoenician” (that’s how I titled your verses)” 795 . With the move to Moscow, the turmoil in Sofia Nikolaevna’s soul and heart did not subside. Probably, the Nativity Fast of 1882 was not spent piously for her, because on December 10, Saint Theophan wrote to Nadezhda Ilyinichna, ending her care of her niece: “I hasten to answer you. You should not be forced to take this difficult road. Let her enter it at will, out of the deepest conviction of the superiority of this road and its suitability for her. And tell her: you yourself have age. I have partly experienced both roads. And watch where you should direct your steps. If you want to devote yourself to the Lord, then there is no need for you to deal with a world in which there is no spirit of Christ. If you don’t want to, do as you wish. The Lord loves brides who approach Him willingly. How long have you been tempted? And she hasn’t wasted away yet, and again in this stupefying haze! Say this, and you’ll come up with something else. Then, goodbye: as you wish" 796. From the letters of St. Theophan, quite little is learned about Sleptsova’s life during these years. On September 17, 1883, congratulating Nadezhda Ilyinichna on her name day and informing her about the homeopathic home remedy, the Right Reverend wrote: “Write about this to the Wise One, and she will arrange everything. If you write to her, scold her for not telling me the new address. I am very glad that she snuck into the monastery. May the Lord direct her path" 797. He explained his brief but frequent questions about Sofya Nikolaevna in letters like this: “It’s a shame if she makes a fool of herself” 798 . Sofya Nikolaevna intended to devote the summer of 1888 to a pilgrimage to Russian monasteries. “Sofia wrote that she would go to Sergiev... then 15 to Optina and will stay for three or four weeks,” St. Theophan wrote on June 12 about the plans known to him to Nadezhda Ilyinichna, and asked: “Do not disturb her. Write to her so that she can come to you after Optina. That’s what she needs more” 799. At the same time, for the first time in the letters of the Right Reverend Theophan, the name of the nun Leonida was mentioned - the treasurer of the Boriso-Gleb Anosin convent. “Leonid’s mother, Anosinskaya treasurer, wrote to me. She remembers that I once wrote to her. I don’t remember when I wrote it or what I wrote. Save her, Lord! She has a strong zeal for salvation. May the promise spoken by the Lord for those who seek be fulfilled over her! And let all who seek find what they are looking for” 800. We are talking about another niece of Nadezhda Ilyinichna Kugusheva - in the world Elizaveta Trofimovna Obukhova, the daughter of Elizaveta Ilyinichna. In the “Memorable Notes” of the Abbess of the Anosin Monastery, Evgenia (Ozerova), there is a record of events that took place fifteen years earlier, i.e. in 1873: “That same year, at the direction of the Right Reverend Leonid, the maiden Elisaveta Trofimovna Obukhova, 25 years old, a writer and, it seems, the spiritual daughter of the Right Reverend, settled in for several weeks. Seems to have intentions towards monastic life; but I don’t know where she intends to take it, with us or somewhere in another monastery. What will the Lord arrange from this? His will be done! That same year, on July 12, Obukhova conveyed a lot to us. She knows many learned personalities, many of the clergy, and deeply honors the memory of the late Philaret in Bose” 801. Soon, on September 19, 1873, Archbishop Leonid (Krasnopevkov) “blessed Obukhova to remain in the monastery with the condition of complete separation from her parents and relatives for a whole year. He values ​​her intelligence and talent as a writer highly. God grant that she establish herself and justify the Bishop’s hopes, we read in the same “Memoirs” of Abbess Eugenia. – They placed her in our building; she seems to have a desire to conquer and is easy to handle, but God knows how monastic life will accommodate her” 802. About the events of October 2, 1873, Abbess Eugenia wrote: “Early mass in the house church of the bishop’s house, then they came again to Father Vladyka. Before tea, he himself read to us the day's Gospel and the Apostle and several from the book The Legend of St. fathers, taught E. Obukhov a lot, thanked us all for our work and diligence. Vladyka is especially concerned about the arrangement of E. Obukhova, he sees in her, as it seems to me, more than she actually exists, he is carried away by her talent as a writer, he takes imagination and the word from the mind for an inner feeling” 803. Over time, the abbess's wary attitude began to go away. "E. Obukhova begins to enter into the feeling of love in a solitary life. The Lord will bless... it seems there will be a good child of the monastery" 804 - this entry was made on June 14, 1874. “Memoirs” of Abbess Eugenia provide a rare opportunity to trace the path of spiritual formation of the young novice of the Anosin Monastery - “Women’s Optina,” as she was often called. Elizaveta Obukhova was entrusted with teaching girls. “The Lord acted wisely, in no way distinguishing her from the others: this would restrain her pride and conceit. Oh, pathetic, lordly, spoiled, proud, pompous upbringing! How it spoils the very soul! But I am not without hope; the inevitable shocks will be processed and, perhaps, he will be a real person. Let us call on the Lord for help and take patience; through him everything will be overcome; You and I, child, have experienced this ourselves more than once” 805. On September 18, 1874, when Elizaveta Obukhova’s monastic probation came to an end, her relatives arrived. About the meeting, Abbess Evgenia wrote down: “After meeting with them, since her year of probation was over, I asked about her intentions and decision in order to report to the Eminence. She told me and asked me to tell the Vladyka that she had never had a disposition towards our monastery and never wanted to enter it, but she did it out of obedience, seeing the will of God in the Vladyka’s word; that it is very difficult for her, but that she will try again and then say in good faith whether she can stay with us forever, that she will not return to the world for anything, and if it is no longer possible to talk with Vladyka, then after his departure from Savvino she wants to consult with Fr. confessor. I conveyed it word for word to the Vladyka. He was surprised, did not expect such an outcome and ordered to say: “If Elizabeth is thinking of going back to the world, or to go to Valeria in the Passionate Monastery or to some Moscow one, then she must know that this will be her death, that my door will be closed forever to the fugitive nun and her relatives, that it will be a shame to accept them after all the fuss with them for Elizabeth’s arrangement. Wouldn’t she like to go to Zosimova or Borodino?” 806. Elisaveta Obukhova did not leave the Anosin Monastery. She was blessed to compile a biography of Princess Evdokia Nikolaevna Meshcherskaya (in monasticism Evgenia) - the founder and first abbess of the Boriso-Gleb Anosin Monastery. The work was completed on March 17, 1875. The last lines of the “Memoirs” of Abbess Evgenia report that the Right Reverend Leonid (Krasnopevkov) allowed “Obukhov to be dressed in a monastic dress.” The date of completion of this notebook of “Notes” is 1877. Having taken monastic vows with the name Leonid, the niece of Nadezhda Ilyinichna Kugusheva eventually became the treasurer of the Anosin Monastery. In the Kugushev collection, dated letters make up only a third. Of the 500 published letters, only 149 are fully dated. Six letters are partially dated: either the year, or the day and month are indicated. The first letters from His Eminence Theophan N.I. Kugusheva received in 1874. Taking into account the known dates and correlating the events and facts mentioned in them, it is possible with the greatest probability to date other letters. So, in the second half of the 1880s. In letters addressed to Chernichka in Berestenka, Saint Theophan more than once mentioned his mother Leonida. This was connected, firstly, with Anastasia Ivanovna’s intention to enter a monastery, as well as with Mother Leonida’s study of the regulations of monastic monasteries. “It would be better to start with a sister who is already familiar with the rules” 807, “Why not to L? L's mother sent a manuscript... and doesn't remember any other one. Meanwhile, it is not useless for her to review the charter of St. Pachomius, after whose example all later statutes were followed” 808, “I am sending mother Y. statute of St. Pachomius" 809 ,"Mother N. God bless! How long to keep the charter of St. Pachomia? As long as you need it. And this, it seems, will not happen soon” 810, “ask mother L, on what occasion the charter of St. Venedicta occupied her attention" 811, "I think it’s too early to worry about the manuscript. M. L, having received it, attacked her and forgot about B... I don’t need the manuscript...” 812. When the Kugushevs moved to Moscow and the Anosin Monastery was very close, the bishop, through Chernichka, conveyed his greetings to “Mother L” 813. But the end of the earthly life of the nun Leonida was rapidly approaching. In March 1891 she became seriously ill. “I really regret the illness of M. Leonidas,” wrote Saint Theophan, having received this sad news from the Kugushevs. - Help her, Lord, to get healthy. I am sending her a book: “An Outline of Christian Moral Teaching.”814 Leonidas’ mother went to the Lord that same year, on August 11. “Rest, O Lord, the soul of your departed servant Leonida! If she lived a bright life, she will go to a bright monastery. May the Lord have mercy and save her!” 815. The letters of Bishop Theophan, published more than a century ago, still contain hundreds of undisclosed names. Now two of them have been returned to our historical memory. Daughter and granddaughter of A.V. Krutikova (nee Govorova) – keeper of family memory member of the Historical and Genealogical Society (Moscow), Russian Genealogical Society (St. Petersburg) Saint Theophan died at baptism (Epiphany) on January 6 (Old style) 1894. Soon after this, the editors of the magazine “Soulful Reading”, where the works of the saint were published during his life, and several other magazines asked readers to send copies of his letters and memories of him in order to recreate the most complete picture of his life. Among the materials sent to the editorial office of “Soulful Reading”, only one, dated November 16, 1894, told about the early years of Feofan’s life; it was signed “Yu. T-va.” The text sent was called “From the Memoirs of His Eminence Theophan, Doctor of Theology.” After a very long investigation, it was possible to establish that the author of the text was the granddaughter of the younger sister of St. Theophan, Anna Vasilyevna Krutikova (nee Govorova) - Yulia Mikhailovna Turbina, at that time already Tikhomirova. Let us dwell briefly on the circumstances of Yulia Mikhailovna’s life and her origins. In the family of the priest of the Vladimir (Dmitrievskaya) Church of the village of Chernavsk, Eletsk district, Oryol province, Vasily Timofeevich and Tatyana Ivanovna Govorov, there were seven children: Lyubov (1802), Ivan (1809), Evdokia, Semyon (1813, died early), George (1815, future Saint Theophan), Gabriel (1820) and Anna (1825). The Govorovs had a large farm in Chernavsk. “On the church estate” of priest Vasily Timofeevich, his childless younger brother, Gavrila Timofeevich, who had not studied anywhere, lived with his wife Marfa Nikiforovna, who helped Tatyana Ivanovna raise and raise their children. Winter 1838–1839 The parents of this large family died within 2 weeks (according to descendants). According to the customs of that time, the priestly position should have passed to the husband of Anna Vasilievna’s youngest daughter, but she was only 13 years old. Due to the efforts of Georgy Vasilyevich, then a student at the Kyiv Theological Academy, who specially came to his homeland for this purpose, the husband of the Govorovs’ middle daughter, Evdokia, the priest Gabriel Nikiforovich Pereverzev, was transferred to Chernavsk, with the obligation to support Anna Vasilyevna until she came of age. Thus, before her marriage, Annochka lived in her home with the family of her middle sister Evdokia Vasilievna Pereverzeva. It is known that during these years Anna, together with the daughters of the Pereverzevs and Aunt Marfa Nikiforovna, traveled to Kyiv, where her brother, who had already become a monk, was taking his final exams; They lived for a long time in the Yeletsky monastery. The nun of this monastery was Sister Fr. Gabriel Pereverzev - Love. In 1842, Anna turned 16 years old, she was married to Alexander Zakharyevich Krutikov (1818–1883, Chernavsk), the son of Zakhar Egorovich Krutikov, deacon of the village. Predtechev, Yeletsk district. Brief genealogy of the Krutikovs. Alexander Zakharyevich’s grandfather, Georgy Mikhailovich Krutikov, was a priest of the village of Voskresenskoye in the Mtsensk district of the Oryol province; he died before 1811. Zakhar Egorovich (Georgievich) Krutikov was born in 1798 in the same village of Voskresensky. In 1811, at the age of thirteen, he was appointed sexton in the village of Predtechevo, Yeletsk district. Subsequently, he served there as a deacon. In 1817, Zakhar Egorovich, nineteen years old, married his peer Vera Ivanovna (1798–12/6/1841). Nothing is known about her parents. Vera Ivanovna died on December 6, 1841 at the age of 43 from a cold, in the village. Predtecheve, Yeletsk district, buried in the church cemetery there. Zakhar Yegorovich died after 1846. Fr. took upon himself the work of organizing Annochka’s wedding. Gabriel Nikiforovich Pereverzev, Archimandrite Feofan, paid him all the costs, namely 3,000 rubles (!). Anna Vasilievna's husband, priest Alexander Zakharyevich Krutikov, first served in the village. Semenovsky, Yeletsk district, and after the death of Gabriel Nikiforovich Pereverzev in 1852, he took the place of priest in the Vladimir Church of Chernavsk. Around 1870, Saint Theophan invited Anna Vasilievna to Vysha. Vladyka personally packed all his property, except for the most necessary, into 2 boxes intended for her and her sister Lyubov. By this time, none of the siblings were left alive. In particular, the icon of the Vladimir Mother of God in a gold frame, presented to the saint by the Vladimir flock at farewell, was in Anna Vasilievna’s box. On Monday, February 19, 1873, Saint Theophan went into seclusion. In 1894, this icon was in the house of her granddaughter Yulenka. When Anna Vasilyevna became seriously ill and there was no hope of recovery, Saint Theophan wrote to her and her husband a letter about fearlessly facing death. The letter was also kept by Yulia Mikhailovna, who sent a copy of it to “Soulful Reading” in the same 1894. Anna Vasilyevna Krutikova died on August 25, 1874 in the village of Chernavsk. Anna Vasilievna and Alexander Zakharyevich Krutikov had 18 children, but only 4 reached adulthood. Nikolai, priest (October 2, 1843, Semenovskoye village, Yelets district - December 28, 1910, Yelets); Ivan, teacher of the Efremov Theological School (1848, Semenovskoe village - December 22, 1896, Efremov) (GATO. F. 93. Op. 1. D. 2396, (roll 1479) churches of the city of Efremov and the district, 1896, sheet 109 volume - 110); Tikhon, priest, teacher of the Law of God. (27.1.1867, village of Chernava, Eletsky district - 15.5.1918, Voronezh) (Akinshina A.N., Voronezh); daughter Alexandra (1853, Chernavsk village - died after 1904 in Meshchovsk), husband - priest of the village of Telegina, Yeletsk district, Mikhail Turbin, died in March 1878. Saint Theophan wrote to his nephew I.G. Pereverzev: “...Fr. Chernavsky. Alexandra's son-in-law died. His widowed daughter lives with his orphan daughter. The widow is 25 years old" 816. In the lists of graduates of the Oryol Seminary for 1861–1863. (Bovkalo A.A.) there is Mikhail Turbin, in the same class with him was the nephew of St. Theophan Nikolai Vladimirovich Makrinov, the son of his elder sister Lyubov Vasilievna. The writer Mikhail Bulgakov has ancestors on the female line - the Turbins - from the Oryol province (cf. “Days of the Turbins”). However, among the Yelets clergy the surnames Bulgakov, Bunin, Turbin were very common. The date of marriage of Alexandra Krutikova and Mikhail Turbin is unknown, we can assume the beginning of the 1870s, since the only daughter of the Turbins, Yulia Mikhailovna Turbina, was born on January 21, 1874, six months before the death of grandmother Anna Vasilievna. Unfortunately, we don’t know anything more about priest Mikhail Turbin. After the death of her husband, Alexandra Alexandrovna lived in Chernavsk, in her family home with her widowed father until his death, and perhaps longer. We do not know how the farm was organized in Chernavsk, but Alexander Zakharyevich was a very zealous owner. For example, under Krutikov a second, warm stone church was built. In any case, the family estate was extensive, well lived in since the time of Saint Theophan’s parents. The Govorov family lived there for no more than 80 years. In 1883, Alexandra Alexandrovna’s daughter, Yulenka Turbina, entered the Oryol Diocesan Women’s School. The Oryol archive contains a record of the decision of the School Council dated August 25, 1883 to accept her as a diocesan pupil, i.e. at the expense of the diocese: Heard: “and.” Yelets district, village of Telegina, widow of the priest Alexandra Aleksandrovna Turbina - about the admission of her daughter Yulia to the Oryol Diocesan Women's School as a diocesan pupil 817. Julia studies all the years as a diocesan koshtnaya, keeps “prima” all the time - this is how St. Theophan proudly writes about her: “The granddaughter of Sister Anna - Julia holds a primu - in Orlovsk. spirit. learned. dev. in the last grade. It’s nice to hear this” 818. In the class lists, her last name is number one. There are only two “4” in the certificate - in church singing and handicrafts. Two letters from St. Theophan to Yulenka have been preserved. In the first, dated September 23, 1887, Saint Theophan thanks for the congratulations, addressing him as “you” (Yulia is still studying at the Oryol Women’s Diocesan School): “I am very pleased to hear that you are doing well; and it’s even more pleasant that you consider your success to be the grace of God, and thank God for it. Make sure that this is the case for you, and not only in words, but also in your heart. I never forget in my prayers either You or Your mother, as well as all my relatives and friends. Lord help you to learn goodness to the end, so that you can then bring good benefits to your neighbors.” 819. In the second, there is already an address to “You”. Saint Theophan gives advice not to rush into starting work in a rural school after graduating from college. God's mercy be with you, Yulenka! You find yourself forced to take a professorship in a rural school. It's not a bad thing when you feel strong. Without assuming that you were rich, I asked your family to give you at least a year’s rest. And then back to work. Of course, you have to work and benefit from your God-given abilities and the education you have received. Now I have to say: see for yourself and, after consulting with your parent and relatives, act as you decide. I am sending you books. Take the trouble to read it carefully. “They all explain what the norm of Christian life is and how to rise to it and establish ourselves. Start with the book: “What is spiritual life.” These letters are written to a beauty of your age. And then you will read others... When you understand what the essence of Christianity is, then it will not be difficult for you to decide which life is more convenient for fulfilling its requirements, if you want - to be the first or among the first - and in the school of life. The girl listens to advice. She lives for some time in Efremov, Tula province (this is a city neighboring her native Yelets) with her uncle, Ivan Aleksandrovich Krutikov, a teacher at the Efremov Theological School. There, Yulia Mikhailovna met the assistant superintendent of the Efremov Theological School, Vasily Timofeevich Tikhomirov, the son of a priest in the village of Izvol, Aleksinsky district, Tula province. Vasily Tikhomirov graduated from the Tula Seminary and the Kyiv Theological Academy. No later than 1892, their marriage took place, and on January 7, 1893, Vasily Timofeevich was appointed caretaker of the Meshchovsky Theological School. In the fall of 2016, this school celebrated its 200th anniversary. The young family leaves for Meshchovsk. Shortly before this, the construction of a new stone school building was completed. The families of the caretaker (i.e. the director) and the assistant caretaker live in the school building, on the first floor. Teachers are in other rooms. The Tikhomirovs had 8 children - 4 sons and 4 daughters: Boris (July 16, 1893), Tikhon (July 28, 1897), Dimitry (September 19, 1899), Valentina (October 11, 1901), Lydia (January 13, 1904), Olga (May 26, 1907), Vladimir (May 16, 1910), Nina (January 8, 1912 g.). All children were baptized in the Church of the Nativity, which was their former parish. Now only the mound remains, the “Christmas Hill,” on which the church stood. The elder children (from Boris to Lydia inclusive) were the parish priest Mikhail Fedorovich Rumyantsev and grandmother Alexandra Aleksandrovna Turbina. Olga and Vladimir's metrics are unknown to us. The parish priest Alexey Vladimirovich Mikhailov, who replaced Fr. Mikhail Rumyantsev, and the daughter of the state councilor, the girl Tatyana Alekseevna Nikitina 821. Alexandra Aleksandrovna Turbina lived in Meshchovsk in the family of her only daughter. The widow of the priest Turbina died there, in Meshchovsk, this is recorded in the diaries of Yulia Mikhailovna, kept by her great-granddaughter, Tatyana Alexandrovna Litvak, in Moscow. Let's go back to 1894. Yulia Mikhailovna wrote the text “From the Memoirs of His Eminence Theophan, Doctor of Theology” sent to the editors of “Soulful Reading” at the age of twenty. Of course, her mother helped her with this. But Alexandra Alexandrovna was born in 1854 and did not live through the childhood of St. Theophan, like her mother Anna Vasilievna, who was 10 years younger than Georgy Vasilyevich. Who was the witness and keeper of the memory of the family events of 1815? Aunt Marfa Nikiforovna Govorova, wife of Gabriel Timofeevich, uncle Feofan and Anna Vasilievna. She constantly lived with the Govorov family in Chernavsk and helped raise her nephews. She especially loved Yegorushka, the future saint. After the death of Vasily Timofeevich and Tatyana Ivanovna, she raised an orphan, Annochka, and together with her and other nieces she visited Feofan not only in Kyiv, but also in Tambov. Those. Marfa Nikiforovna was alive at least until 1863. She lived with Annochka's family in the same way as she had previously lived with her parents' family. And it was she, who raised Yegorushka, who, instead of bedtime stories, told Anna Vasilievna, her daughter Alexandra, and, perhaps, her granddaughter Yulenka, who lived with her, about the infancy, childhood and youth of St. Theophan. Marfa Nikiforovna Govorova (she was also Govorova by her husband!) did not remember the exact dates, but she remembered and conveyed to her listeners the flavor of the era, the details, the details of the life of her beloved Yegorushka. Hence there are some inaccuracies in the fictionalized memories. For example, Alexandra Alexandrovna did not know Egor’s date of birth and attributed this event to spring, because Usually, boys born in April were called Georgies. There are also other inaccuracies. But they preserved the spirit of Marfa Nikiforovna’s stories and wrote them down in living language. Now, based on these stories, a book for children “Egorushka” has been written, and when reading this book to children, one must certainly remember with gratitude Marfa Nikiforovna, Alexandra Alexandrovna and Yulia Mikhailovna - the keepers of the memory of the Govorov family. Vasily Timofeevich served as caretaker of the school from 1893 until the revolution. The last caretaker of the Meshchovsky Theological School, State Councilor Tikhomirov, had awards: the Order of St. Stanislav, 3rd degree, the Order of St. Anne, 3rd degree, the Order of St. Stanislav, 2nd degree, the Order of St. Anne, 2nd degree, the Order of St. Vladimir, 4th degree (1913) - this order conferred personal nobility 822. In 1918, the corporation of schools in the city of Meshchovsk elected Vasily Timofeevich Tikhomirov as chairman of the 2nd level school and teacher of the same school. He taught political economy, psychology and native language here, and retired in 1925. Vasily Timofeevich was a parishioner of the Annunciation Cathedral Meshchovsk, often read and sang in the choir. On October 31, 1932, he was arrested. He was accused of participating “in a counter-revolutionary group of priests and monastics led by Abbot Ioannikiy (Dmitriev) (new martyr, executed on November 23, 1937) and conducting anti-Soviet agitation.” He did not admit that he was the culprit; the further fate of Vasily Timofeevich Tikhomirov is unknown, as is the fate of his wife, Yulia Mikhailovna 823. Exactly 100 years ago, under the leadership of Vasily Tikhomirov, the 100th anniversary of the Meshchovsky Theological School was celebrated. At the celebration, among others, Kaluga Seminary student Tikhon Vasilievich Tikhomirov (born 1897), the second son of Yulia Mikhailovna, said a welcoming speech. He has an amazing destiny. He graduated from the Kaluga Theological Seminary in 1917. After the revolution, he became a member of the All-Union Communist Party (Bolsheviks). Worked in the 1930s. head of the capital works department of the Kondrovsky paper mill, was the second secretary of the district party committee. He lived with his family in the city of Kondrovo, Bukharinsky district (then that was the name of the Dzerzhinsky district of Kaluga province). On January 9, 1938, he was convicted by the Special Meeting of the NKVD of the USSR under Art. 58 clause 10 part 1 of the Criminal Code of the RSFSR. Sentence: 5 years of exile in Kazakhstan 824. His wife is Anna Semenovna, nee Ustinova, a teacher. Daughter – Zoya Tikhonovna. They continued to live in Kondrovo and survived the occupation. In 1945, Anna Semyonovna, at that time the director of an orphanage, was sentenced to 10 years for a shortage (due to the negligence of an accountant) of 200 g of granulated sugar. The memoirs of the niece of Tikhon Vasilyevich’s wife, Nina Aleksandrovna Krasavina (Kondrovo), have been preserved, in which she writes that “in 1941 his term ended, he was taken to guard the Karaganda mine. In 1945, in the city of Malin, Zhitomir region, Tikhon Vasilyevich was the chief accountant at a paper factory.” How the lives of Tikhon Vasilyevich and Anna Semyonovna turned out further is unknown. Their daughter Zoya Tikhonovna was a microbiologist, died on May 26, 1980. Her husband, Boris Yakovlevich Gusev, a professor of mathematics, taught in Vladimir, their daughter, Zoya Borisovna Guseva, it seems, left for Novosibirsk after her mother’s death. We were lucky to find some information about Lydia Vasilievna, born in 1904, the fifth child of the Tikhomirovs. Already in the 1930s. she lived in Tsaritsyno, after the revolution it was called Lenino-Dachnoe. This dacha place, very close to Moscow, has long become a Moscow district. There she ended her days. Lidia Vasilievna and her two sons, Alexander and Evgeniy, bore the surname Tikhomirov. Unfortunately, very little information about her life has survived. Lidia Vasilievna's granddaughter, Tatyana Aleksandrovna Litvak, nee Tikhomirova, kindly provided us with several family photographs that are presented here. In conclusion, I would like to express my gratitude for the assistance provided to the director of the regional archive of the city of Meshchovsk, Kaluga Region, Zinaida Mikhailovna Zhigarkova, nun of the Meshchovsky St. George Monastery Natalia (N.A. Pestova), employee of the Meshchovsk regional newspaper Lyudmila Nikitichna Zuikova, teachers of the Meshchovsk school - Dmitry Vasilyevich Zoryukov, and Aleshinskaya primary school - Valentina Aleksandrovna Tregubova, director of the local history museum of Kondrov (Kaluga region) Elena Alekseevna Orlova. Lizunov S.V. Athonite Archive of St. Theophan the Recluse // Journal of the Moscow Patriarchate. 2012. No. 3. P. 83. 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Diaries and autobiographical notes of Bishop Porfiry Uspensky. Part V. St. Petersburg. 1899. pp. 223–224. RGIA. F. 834. Op. 4. Unit hr. 1123. L. 18 vol. ARPMA. F. St. Feofan (Govorova). Op. 24. D. 41. Doc. 4011. L. 287. Biographical dictionary of students of the first XXVIII years of the St. Petersburg Theological Academy: 1814–1869. : to the 100th anniversary of the St. Petersburg Theological Academy // comp. A. Rhodessky. St. Petersburg 1907. P. LXVI. Materials for the biography of Bishop. Porfiry Uspensky. T. II. St. Petersburg 1910. P. 480. N.Shch. Brief description of the trip to Palestine. M., 1851. pp. 20–21. Shcherbakova M.I. Epistolary heritage of St. Theophan (Govorov). Problems of dating // From the history of text to the history of literature. M.: IMLI RAN. 2015. pp. 367–394. Works like the saints of our father Theophan the Recluse: collection. letters. Holy Dormition Pskov-Pechersky Monastery; Pilgrim, 1994. Vol. V. P. 133. Letter No. 856. Creations like the saints of our father Theophan the Recluse. Vol. VIII. P. 62. Letter No. 1300. Right there. Vol. V. P. 135. Letter No. 858 dated September 15, 1882 Right there. Vol. VIII. P. 78. Letter No. 1320. Works like the saints of our father Theophan the Recluse: collection. letters. From unpublished. M., 2001. P. 293. Letter No. 290 dated September 13, 1892 Right there. P. 152. Letter No. 157 dated September 20, 1892 Works like the saints of our father Theophan the Recluse: collection. letters. Holy Dormition Pskov-Pechersky Monastery; Pilgrim, 1994. Vol. VIII. P. 7475. Letter No. 1316 dated December 10, 1882. Right there. Vol. VIII. P. 84. Letter No. 1328 dated September 30, 1883 Right there. Vol. VIII. P. 90. Letter No. 1334. Right there. Vol. V. P. 140. Letter No. 864 dated June 12, 1888 Right there. Vol. VIII. P. 138. Letter No. 1396. Women's Optina. Materials for the chronicle of the Boriso-Gleb Anosin Monastery. Ed. 2nd. M., 2005. P. 200. Women's Optina. 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