Жизнь, юность и студенчество святителя Феофана, Затворника Вышенского

Family, place and date of birth The birthplace of St. Theophan is the Russian Black Earth Region - fertile forest-steppe territories of southwestern Russia, which were of strategic importance for the Muscovite kingdom. Boris Godunov founded a line of fortresses in these places to protect against attacks by the Crimean and Nogai Tatars. Such militarized settlements included the Ust-Chernavsky fort (later the city of Chernavsk or Chernavsk-on-Sosna), which allowed the Russians to control the ford across the slow, full-flowing Sosna River at the confluence of a small and fast tributary, the Bolshaya Chernavka. This ford, as part of the Kalmius Way, served as a gateway to the Russian lands for the Tatars during their devastating campaigns until the middle of the 17th century. 1 In the next century, Chernavsk lost its significance as a district town, and in 1779 the status of a village was officially assigned to it. The nearest district towns were Yelets and Livny, located 38 and 28 versts respectively. When the Oryol province was formed in 1796, the village of Chernava found itself within its borders as part of the Yeletsk district 2. In the 19th century Chernavsk was a fairly large and populous village on a busy highway connecting the provincial centers of Orel and Voronezh. Many pilgrims passed through it on pilgrimage to the Zadonsk Monastery. At that time there were three operating churches in Chernavsk. One of them - the one that was located on the site of the Vladimir Monastery, abolished under Catherine II - was consecrated in honor of the Vladimir Icon of the Mother of God 3. The parent of St. Theophan, priest Vasily Timofeevich Govorov, served in this church. Previous generations of the saint's ancestors in the male line, at least from the first half of the 18th century 4, lived in another district, which was also part of the Oryol province - Maloarkhangelsk, in a village with a double name: Bogoyavlenskoye or Foshni (Foshnya). Many generations of church and clergy Govorovs served in this village in the Church of the Holy Epiphany. According to recent research, the direct genealogy of St. Theophan can be traced in the following clergy and clerics of the Epiphany Church: priest Andrei Govorov (1655–1720), sexton Peter Andreevich Govorov (born 1687), priest Peter Petrovich Govorov (1713–1744), deacon Peter Petrovich Govorov (born 1730) and, finally, the saint’s grandfather is sexton Timofey Petrovich Govorov (born 1750) 5 . Vasily Timofeevich Govorov was born in the same village in 1776. In 1800, after graduating from the seminary, which in those years was still in Sevsk, but was already called Orlovskaya, he was left with it as a senior. The name of this position translated into Russian means “senior”. The responsibilities of seniors in a number of seminaries of that time included monitoring the behavior and diligence of seminarians, helping those lagging behind in mastering seminary disciplines, and sometimes supervising students who lived outside the walls of the seminary. Two years later, in 1802, Bishop of Oryol and Sevsk Dositheus (Ilyin) ordained Vasily Govorov as a priest at the Church of the Vladimir Icon of the Mother of God in Chernavsk 6 . Father Vasily served in this church until his death in January 1839. For most of his priestly service - the last three decades, priest Vasily Govorov was dean, that is, senior over the clergy of the churches of Yeletsk district. Just as in his youth he helped the seminary authorities in educating students, so in the rank of priest he was an assistant to the diocesan authorities, overseeing order in his deanery. A feature of the character of priest Vasily Govorov, according to the recollections of people who knew him, was delicacy in resolving conflicts: he was in no hurry to make public the troubles and quarrels between the clergy, patiently reconciling the warring parties 7 . For this peacefulness, the clergy of the entire district especially loved the dean's father. At the same time, he invariably set an example of zealous pastoral service: as his relatives and friends testified, Father Vasily did not remove his stole (“Our priest does not leave his stole”). In the memories of people who knew him, he remains an open and straightforward interlocutor, a hospitable and kind-hearted host, whose home was invariably famous for its hospitality. In the latter, contemporaries saw a significant role for his wife Tatyana Ivanovna Govorova (nee Popova). Her ancestors lived in the villages of Yeletsk district neighboring Chernavskoye. Based on censuses of the district clergy, it was established that from the beginning of the 18th century. They served in the Church of Saints Cosmas and Damian in the village of Krutoe 8, and with the construction in 1776 of a church attached to it in the name of St. Nicholas the Wonderworker in the village of Panikovets (Ponikovets), they moved to this village. The saint’s other grandfather (his mother’s father), priest Ivan Savvich Popov, served in the St. Nicholas Church 9 . Tatyana Ivanovna Govorova was a meek, compassionate and hospitable hostess of a large family. According to the memoirs of her grandson (nephew of the saint) N.A. Krutikova, “the mother of the Most Reverend Theophan lived with a genuine, pure religious feeling” 10. Her generosity and gentle disposition largely ensured the calm and harmonious course of family life. When guests visited the house, her immediate responsibility was to “feed, drink, put everyone to bed; to go to bed later than everyone else and get up before everyone else in order to serve others again” 11. According to relatives, Saint Theophan “was more like his mother in height (slightly below average), and in face, and in voice (quiet)” 12. But, what is even more significant, he showed similar traits of “spiritual mood: his remarkable courtesy to everyone, good nature... and special attention to the needs of others” 13. . Sparing no effort and time, Tatyana Ivanovna took care of her family and always found an opportunity to help those in need. “From the means available to her, she tried to help everyone in need,” testified her other grandson I.A. Krutikov, - and none of the poor, beggars and sick left without feasible help” 14. Tatyana Ivanovna died at the end of 1838, and at the beginning of the next 1839, her husband, priest Vasily Govorov, passed away. “They died two weeks apart,” the saint wrote about his parents 15. It must be emphasized that his father and mother were united not only in life and in death, but, most importantly, they were united in Christ, who became their eternal heritage, uniting them forever, about which Saint Theophan, in his words, received inner assurance, which consoled him in his grief over the loss of those closest to him. The future Saint Theophan was born on January 10 (January 23, new style). And if the indicated day and month did not cause controversy, then the year of his birth varied among different biographers of the saint. It is worth noting that the correct date (1815) was published shortly after the blessed death of His Grace Theophan by Professor I.N. Korolkov on the basis of an authentic metric record 16. However, the document that Korolkov had the opportunity to study in the archives of the Oryol spiritual consistory has not been preserved. And this gave reason to consider the information of other authors, who, in addition to 1815, named the year of birth of the saint as 1813, 1814 and 1817 17. Only quite recently, in the library of the Russian St. Panteleimon Monastery on Holy Mount Athos, an officially certified copy of the birth certificate of Georgy Vasilyevich Govorov was discovered. This document, among others, was acquired by the monastery from the heirs of the saint and was kept all these years outside our country. Due to the importance of the document, we present it in full. “Birth certificate of Georgy Vasilyevich Govorov copy dated September 8, 1861 We, the undersigned, clergymen of the Oryol Diocese, Yeletsk district, village of Chernavsk, Vladimir Church, hereby testify that in the Metric book of our church for 1815, in the first part - about those born, under No. 3 it is written: “On the tenth day of January, the local priest Vasily Timofeev’s son Govorov [was born] a son Georgy. The successors were the village of Ponikovtsa, Priest Ivan Savvich Panikovsky, the village of Chernavska, the Intercession Priest, Avramiya Popova, the daughter of the maiden Anna.” Priest Alexander Krutikov. Deacon Alexey Vavilov. District Dyachek Gavriil Vinogradov. Sexton Theodore Val av. 8 Sep 1861" 18. The baptism of the newborn Georgy Govorov took place on January 11, 1815, 19, that is, the next day after his birth, according to the custom of that time. The godfather of Georgy Govorov, priest John Savvich Popov from the village of Panikovets, indicated on the birth certificate, was his grandfather on his mother’s side. The godmother, according to researchers, was also a maternal relative of the saint. But if previously it was believed that his successor was the daughter of his mother’s brother, now it has been established that the mentioned girl Anna is the daughter of her sister Ustinya and the priest Abraham Ioannikievich 20. The saint's successors died when he was still a seminarian 21. Georgy Govorov was the fifth child in the family. In total, priest Vasily and mother Tatyana Govorov had seven children: four sons (Ivan, Semyon, George and Gabriel) and three daughters (Lyubov, Evdokia and Anna). One of their children, the brother of Saint Semyon, died at a young age, while studying in the senior classes of the Sevsk Theological Seminary 22. The rest of his brothers and sisters lived a life typical of the families of the rural clergy of the 19th century, full of work and hardship. Their families lived mainly in their native Chernavsk and in the village of Vyshneye Olshanoye, Livensky district, as well as in other villages of Yeletsky and Livensky districts. The children of Vasily and Tatyana Govorov were bound not only by warm friendship and prayers for each other, but also by active mutual assistance, caring for younger brothers and sisters, nephews and nieces, who were left early without parental care. The future saint himself, after the death of his parents, arranged the fate of the minor members of his family: brother Gabriel and sister Anna, and later took under his leadership or took care of many of the children of his sisters and brothers. In subsequent generations of this large family, we see not only many clergymen, but also graduates of theological academies who were engaged in teaching. Their memories formed the first biographical sketches about the saint. In 1802, the eldest of the children, Lyubov Vasilievna, was born, who nursed the newborn Yegorushka (as the saint was called in early childhood). In the year of Lyubov Vasilievna’s birth, the head of the family, Vasily Govorov, was ordained a priest, and the whole family moved from Sevsk to Chernavsk. Lyubov Vasilievna was married in 1816, that is, at the age of 14. Her husband Vladimir Nikitich Makrinov, having become a priest, served in the Ascension-St. George Church in the village of Kozaki (Cossacks or Aleksandrovskaya Sloboda) in Yeletsk district, 25 versts from Chernavsk. The Makrinov couple had three daughters: Alexandra, Elizaveta (born 10/12/1820) and Maria (born 08/10/1831). The parents did not have the means to support their daughters, and Saint Theophan actively helped their family. It is known that he took care of his nieces before the Oryol bishop and subsequently did not leave care for their families. The saint maintained correspondence with the son of one of the Makrinovs’ daughters, Ivan Andreev, who graduated from the Moscow Theological Academy in 1892 and subsequently became its professor. Ivan Vasilyevich, the eldest son of the Govorovs, was born in 1809 in Chernavsk. Like his father, he received a seminary education, but received an independent position as a parish priest only after the death of his parents in the winter of 1838–1839. At the request of his brother (St. Theophan), he was appointed to the Church of the Presentation in the village of Vyshneye Olshanoye, Livensky district. His ministry was short-lived: in 1844, the priestly position in the village of Vyshneye Olshanoye was vacant. It is possible that priest Ivan Vasilyevich died in this village shortly after his wife Anna Ivanovna, who died of illness on December 21, 1843 23. Along with this assumption, it is impossible to ignore the statement that, having become a widower, priest Ivan Govorov served for some time in his native Chernavsk 24. The second opinion is supported by the custom of that time, according to which widowed clergy went to a monastery or became supernumerary and remained in the family, one way or another losing their place. Be that as it may, Saint Theophan actively cared for his brother’s children. The eldest son, Ivan Ivanovich, upon graduating from the Livensky Theological School, was constantly in the field of view of his uncle, the bishop, receiving seminary education first in Tambov, and then in Vladimir - the places of the episcopal ministry of St. Theophan. Having completed his studies at the Vladimir Seminary, Ivan Ivanovich Govorov was appointed priest to the Dormition Princess Monastery in Vladimir. One of his sisters, Daria Ivanovna, lived in the village of Vyshneye Olshanoye, where her husband, the priest Evgraf Nikolaevich Ostrogorsky, served. His second sister, Irina Ivanovna, was the wife of Vasily Afanasyevich Orlov (born 1834), who served as a deacon in the village of Medvezhye, Livensky district. The parents of Saint Theophan died when his younger brother Gabriel Vasilyevich Govorov was still a student at the Oryol Theological Seminary, and the future saint himself was studying at the Kyiv Theological Academy. Taking custody of his younger brother, he secured his transfer to Kyiv, where the youngest of the Govorov brothers graduated from theological seminary. In 1844, instead of his brother Ivan Vasilyevich, he took up the vacant position of priest of the Vvedenskaya Church in the village of Vyshneye Olshanoye, Livensky district. Priest Gabriel Govorov served in this village until his death, which occurred no later than 1852. His only son Alexei Gavrilovich Govorov was very close to Saint Theophan and subsequently became his heir. The second daughter of the Govorov couple, the middle of the sisters of St. Feofan, Evdokia Vasilievna, was married to Gabriel Nikiforovich Pereverzev, who first served as the priest of the Vvedensky Church in the village of Vyshneye Olshanoye, Livensky district. Then, at the request of the then student of the Kyiv Theological Academy Georgy Govorov, his son-in-law received the place of his deceased father-in-law (priest Vasily Timofeevich Govorov) and moved to Chernavsk, where the saint’s minor younger sister Anna Vasilyevna remained. In Chernavsk, priest Gabriel Pereverzev served in the Vladimir Church until his death in 1852. The Pereverzevs' son, Ivan Gavriilovich, in the late 1850s. entered the St. Petersburg Theological Academy when Archimandrite Feofan was its rector. After graduating from the Academy, Ivan Gavrilovich was a teacher at the Tambov Theological Seminary and at the classical gymnasium. During the years of Bishop Feofan's stay at the Tambov See, his nephew was already in the rank of archpriest. For many years, Archpriest Ivan Gavriilovich Pereverzev and Saint Theophan had a warm and trusting relationship, as can be seen from their correspondence. The third, youngest daughter in the family of priest Vasily and Tatyana Ivanovna, Anna Vasilievna Govorova was born in 1825. Despite the ten-year difference, she was closest to the saint in terms of religiosity of character and heightened moral sensitivity. Sisters Anna and Lyubov received from Saint Theophan all his property, which he personally packed in two boxes. In 1843, Saint Theophan arranged the marriage of his younger sister Anna Vasilyevna and Alexander Zakharovich Krutikov, who graduated from the Oryol Theological Seminary a little later than the saint, in 1839. A letter from the future saint to Bishop Evlampius of Oryol and Sevsk 25 has been preserved with a request to introduce Anna and Alexander, and in the event of their wedding, to appoint him as a parish priest 26 . Having taken Anna Vasilievna as his wife, Alexander Krutikov was ordained to the priesthood and assigned to the village of Semenovskoye, Yelets district. In this village there were two churches: the main one in honor of the saint and wonderworker Nicholas, Archbishop of Myra in Lycia, and the secondary one in honor of the Monk Simeon the Stylite. Subsequently, after the death of priest Gabriel Pereverzev, the husband of the saint’s middle sister Evdokia Vasilievna, the Krutikovs moved to Chernavsk, where Father Alexander served in the Vladimir Church for the last 32 years of his life. In 1877, he built a church in honor of the icon of the Mother of God “Quench My Sorrows” with chapels in honor of Saints Mitrophanius of Voronezh and Tikhon of Zadonsk. While carrying out construction, he resorted to the advice of St. Theophan and received donations from him, in particular an icon of St. Tikhon of Zadonsk and a cross with a particle of his relics. Saint Theophan corresponded regularly with Father Alexander until the end of his days, 27 learning from his letters about his relatives, their concerns and needs. Following family tradition, father Alexander Krutikov took care of the upbringing and education of the Pereverzevs’ son, Ivan Gavriilovich. Thanks to this care, Ivan Gavriilovich entered the St. Petersburg Theological Academy, where the three sons of the Krutikov couple studied. Anna Vasilievna died in 1874 in Chernavsk. Eleven of her children died in infancy and another in his youth, while a student at a theological school (information about his unusual talent has been preserved). Of the children raised by the Krutikov couple, the following are known: Nikolai Alexandrovich - priest of the Intercession Church in the city of Yelets; Ivan Aleksandrovich - after graduating from the Moscow Theological Academy, he taught first at the Oryol Theological Seminary, and then at the Efremov Theological School 28; Tikhon Aleksandrovich – priest in Voronezh and teacher of church history at the theological seminary; Alexandra is the wife of a clergyman. Childhood in parents' house For the first eight years of his life, Georgy Govorov grew up in his own family, which gave him home education and the basics of education. His main educators and teachers at this time were the older members of the family, primarily his father and mother. “The Reverend Theophan owed his highly pious mood from his youth, with God’s grace, to his pious and enlightened parents. He repeatedly recalled their piety in conversations concerning the Christian upbringing of children,” 29 wrote Archpriest Nikolai Florinsky, who knew him. The example of elders, as is known, has the most powerful educational impact on a child. Having a living example of faith and piety in his family, Saint Theophan emphasized that even through a glance - this point of “meeting one soul with another”, parents should transmit to the child “not only love, which is so natural, but also faith,” and prayer, “continuously performed in the spirit” 30. The large Govorov family lived amicably and unitedly, as evidenced by their mutual care for each other throughout their lives. The head of the family sought peace and mutual understanding among his many household members, acting in the same way as with the clergy of his deanery: not so much with the severity and authority of his power, but with love and patience, he brought the guilty to repentance, and those who quarreled to reconciliation. In relation to the young Georgy, the priest Vasily Govorov acted, “guided by his common sense, did not embarrass the playful and naturally lively boy, demanding only one thing: that the lesson be prepared, and the boy not get too naughty” 31. Because Father Vasily was busy at the parish, Tatyana Ivanovna bore a significant burden in raising and educating the children. Saint Theophan spoke of his mother with special gratitude, noting that thanks to her he learned Christian theology at the age of seven. “Our mother,” he said, “knew the Chetii-Minea so well that she was not inferior to theologians. When the priest, due to parish pastoral affairs, had no time to take care of the children, she told us about the lives of the saints, or read them directly to us out loud from a book” 32 . Also, his paternal aunt, Marfa Nikiforovna 33, whose fairy tales he loved to listen to as a child, took an active part in the upbringing of Georgy Govorov. In addition to his siblings, Georgy Govorov grew up with the children of his maternal uncle, priest Abraham Popov - Andrei and Peter. He also often visited his grandfather, priest Ioann Popov, in the village of Panikovets. The Govorov family stopped in this village every time they went to Zadonsk to venerate Saint Tikhon of Zadonsk. Despite the fact that St. Tikhon was canonized by the Church decades later, in 1861, the entire Govorov family, like many believers in the area of ​​Zadonsk, treated this bishop, ascetic, spiritual writer and theologian with great respect and regularly made pilgrimages to his burial place in the Zadonsk Monastery. Thanks to this, as a child, George often came into contact with the monastic environment and from early childhood was well acquainted with at least the external side of monasticism - one of two ways to achieve Christian perfection, along with the other path - pious marriage, an example of which he saw in his own religious family. Everything that surrounded Georgy Govorov in his home: the furnishings, home life, daily routine, was distinguished by simplicity and set him in a religious mood. “At that time, members of the clergy did not erect large buildings; they were content with little; in everything, simplicity of morals reigned among us... - recalled N.A. Krutikov. – The simplicity of the post office premises at the beginning of this century corresponded to the life of their inhabitants. At the same time, one cannot fail to note one outstanding feature in their lives - religiosity" 34. . All children in the family, including George, were first of all taught to “pray to God, correctly form the fingers for the sign of the cross and make bows” 35 . Subsequently, teaching the main science for Christians - salvation, Saint Theophan likened the church, churchliness and the Holy Mysteries to the tabernacle, under which all children must abide eternally, 36 being themselves raised precisely under this blessed cover. “It used to be that the bell would ring for Vespers, and the boy would connect with Fr. Vasily and will go to church,” one of his relatives reported about his childhood years. - There he will stand on the choir with the sextons, listen to their singing, and encourage him; will visit the altar, serving in some way; climbs down to the bell tower with the church watchman and rings the bell" 37 . The childhood spent near the church, among believers: relatives and parishioners who attended services, was forever imprinted on the personality of the saint. Having grown up in the same church environment, his nephew rightly believed that the location of clergy houses near churches ensured “the closeness of clergy members and their children to the orders of church life. The parish and the clergy in this case constituted one whole, one community” 38. The entire Govorov family visited the church not only on holidays, but also on weekdays. This order, which existed for all persons belonging to the clergy, gave the future saint the opportunity to see in his parents, brothers and sisters, as well as other relatives, an example of churchliness and complete immersion in liturgical life. Georgy Govorov's literacy training began when he was in his seventh year. The first day of his studies began with a prayer service to the prophet Nahum, the patron saint of students. His father performed a prayer service in the presence of his relatives: the whole family prayed together for the successful education of the youth George. Despite his busy schedule, Father Vasily took his son’s first step in the field of apprenticeship with great responsibility. At the end of the prayer service, he gave him instructions on how to acquire knowledge and skills, and then handed him the alphabet and taught the first lesson himself. Having seated the boy with the older children, he opened the textbook and read the first letters aloud, ordering George to repeat after himself. The memory of this day was preserved in the family and was passed on by the saint’s nephew, I.A. Krutikov 39. As a rule, preschool education for children of the clergy of that time consisted of mastering reading and writing skills, as well as mastering basic prayers and Sacred history. Reading was taught according to civil and church printing, starting with the addition of letters, syllables and words, then moving on to reading the Book of Hours and Psalms. Typically, the student would add letters or words aloud, moving a pointer over the written text, and his mentor would monitor the correct reading and correct pronunciation. When teaching writing, the mentor drew one or two lines of sticks, hooks, letters, words or numbers with a quill pen on pre-lined paper, and the student copied the sample. This kind of learning happened day after day. After learning to read, they taught the basic rules of grammar and arithmetic. According to the recollections of his relatives, Georgy Govorov was a very capable student and studied with great desire. He quickly grasped the essence and, having prepared his lessons, ran to play with the neighboring children, while his brothers sat for a long time at their lessons, and their success in learning was not so great. George was distinguished by his lively and spontaneous behavior. “Under the name of the frisky Georgy Vasilyevich, even Fr. Vasily" 40, recalled N.A. Krutikov. Once, inspired by a fairy tale, he plucked the tail of a domestic bird, explaining with childish naivety that he “thought it was a firebird, and the feathers would also glow” 41 . When a church was being built in Chernavsk, a boy, “while practicing walking through scaffolding, once decided to go down a rope from some, perhaps not particularly significant, height” 42 and rubbed his hands so badly that he needed the help of a doctor. However, according to the remark of the great-niece of Saint Yu.M. Tikhomirova, “despite his playfulness, everyone in the family loved Yegorushka very much,” as he was called in the family, seeing that “Egorushka’s pranks came from inquisitiveness and enterprise, from the desire to find out, test and check everything for himself, and not from conscious disobedience” 43. Having an open and friendly character, the boy George loved to play with his peers. Thanks to this, he knew the life of the common people well. Without a doubt, the love for the living folk language, which fills all the works of the saint, arose in him in childhood, during games with peers and as a result of observing the life of people of different classes. But the most important thing is that even before studying in theological schools, during the years spent in the parental home, through constant direct participation in church life, daily home and church prayer, regular pilgrimages, through examples of the pious life of adults and stories about the lives of saints, the spiritual and moral foundations of the life of the future saint were formed: churchliness and religiosity. Adolescence at the Livensky Theological School After home preparation, Georgy Govorov had to study at a theological school, which was located in the nearest county town - Livny, 28 versts from his native Chernavsk. Moving to another city implied separation from his father's home, family and friends, which was a test not only for the boy himself, but also for his loving relatives. The memory of the day of his departure to Livny was preserved in the family as a legend. Nephew of Saint I.A. Krutikov reports that “on the day of departure, a prayer service was served to the Queen of Heaven before the locally revered icon of the Vladimir Mother of God,” and again together “all the relatives prayed earnestly so that the young boy would study diligently and behave well” 44 . Further, the biographer describes his separation from his loved ones as follows: “Mother Tatyana Ivanovna, having provided her beloved son with food supplies and given several hryvnia [silver ten-kopeck coins] (silver ten-kopeck coins - M.K.), wrapped in a white piece of paper, for gifts, began to baptize her son, wishing him health and success, and the tears of her and her close relatives were visible, sending the child to a foreign land - to school. The father himself was apparently alarmed by these last minutes of separation. The scene was touching: it often left a deep impression on his entire school life and served as an incentive to study well, especially if the boy saw the tear-stained eyes of his parents” 45. It was previously believed that he moved to the city of Livny to receive his primary education in 1823 46 . Not long ago, in private correspondence from the beginning of the twentieth century. a different date for his admission to school was revealed. Based on documents from the archive of the board of the Livensky Theological School, it was reported that “Egor Govorov, the son of the priest of the village of Chernavsk, Yeletsk district, Vasily Govorov, entered the Livensky Theological School in 1825” 47, that is, not at eight, but at ten years old. In the 19th century When entering a religious school, the decisive factor was not the child’s age, but his readiness for independent learning. Boys from 8 to 14 years old were enrolled in the first or preparatory class. If we proceed from the year of graduation from the school (1829), then in this case the date of admission could be either 1823 or 1825. The fact is that the duration of study at the theological school could also be different, depending on the student’s performance; the main program was designed for four years and another one or two years were allocated for the preparatory course, which was optional. So both indicated dates for the beginning of the school period in the life of Georgy Govorov are equally justified from the point of view of the rules of that time. The saint's relatives also remember differently about his age at entering the Livensky Theological School. If one of the nephews, I.A. Krutikov wrote that “having reached ten years of age, the boy Georgy Govorov was well prepared at home for entering school” 48, then another nephew, N.A. Krutikov asks the question: “Didn’t he rely too much on Fr. Vasily relied on his son’s abilities, and therefore took him to Livny very early?” 49. Priest Vasily Govorov really faced a dilemma at what age to send such an inquisitive and capable child to school. On the one hand, George’s stay within the walls of his home, where studying was easy for him, could develop in him a sense of superiority over his less capable brothers and negligence in acquiring knowledge and skills. Father Vasily understood that the sooner the boy found himself among gifted and developed peers, the sooner he would learn to equal the best and overcome difficulties. On the other hand, studying in another city required the young boy to live independently in a dormitory, among peers and older teenagers. At that time, both newly admitted children and repeaters who did not show good enough academic performance to be promoted to the next class were taught together in the same class. The living conditions of the students added a lot of concern to the parent, since he was well acquainted with them from his life experience. “The apartment life of students of theological schools of that time was far from attractive and often spoiled the boys,” an eyewitness wrote, “10 or 15 students lived in one small room, adults often offended the little ones or set bad examples of rudeness, laziness and disobedience” 50. Recognizing a certain agility of character in his son 51 and not wanting the development of his natural talents to be hampered by the bad habits that exist among teenagers, Father Vasily settled George in Livny not with his brothers, but separately: in the family of his friend Ivan Vasilyevich Petin 52, entrusting the upbringing of his son to his leadership. In 1823, in the life of I.V. Petin underwent radical changes. He married a distant relative of the priest Vasily Govorov, whose father served in the city of Livny, and began teaching at the Livny Theological School. Perhaps the youth Georgy Govorov was sent to study in Livny in the same 1823. In any case, in the person of I.V. Petina, the future saint, found a good teacher. His extraordinary abilities are evidenced by the fact that he later became an inspector of the school and archpriest of the Trinity Cathedral in the city of Livny. Ivan Krutikov, who studied at the same school 30 years later and personally knew Father John Petin, describes him as “an important and serious archpriest, decorated with gray hair and orders,” a worthy representative of the old school, which “strengthened character, instilled fear and respect for elders - which is very important in children’s moral development - and taught them to work independently and assiduously” 53 . Ivan Vasilyevich Petin had a beneficial influence on the formation of the personality of the future saint. He paid special attention to the development in the student of hard work, respect for older people, sedateness and good manners, and also supported in George the religiosity that was instilled in him in childhood. Saint Theophan always remembered his first mentor with special gratitude and corresponded with him 54 . Other teachers of the Livensky Theological School also influenced the education of Georgy Govorov. Among them, first of all, the teacher of the ancient Greek language Ivan Pavlovich Tezavrovsky deserves attention. He served at the school for a total of 42 years, and at that time he was still a young, but very diligent teacher, “who worked with diligent students during extracurricular hours” 55. It is safe to say that the successes in mastering the Greek language by seminarian Georgy Govorov, and then the passion of Hieromonk Theophan for translations of ancient Greek manuscripts, are rooted in these additional classes with a teacher who was not indifferent to his work. Little information has been preserved about the teacher of the Law of God Alexei Vysotsky, who later was an inspector at the school and then served as a priest of the Church of the Kazan Icon of the Mother of God in Livny, but it was indicated that he was “distinguished by his especially kind heartedness” 56. This character trait of the teacher, on the one hand, softened the shock that teenagers experienced from separation from their families and immersion in the rigor of school life. On the other hand, the teacher gave his students his own example of Christian love for others, which he taught about in class. The superintendent of the school, Archpriest John Scriabin, paid special attention to the educational side of the educational and pedagogical process and contributed to the formation of a favorable atmosphere for the spiritual and moral growth of the school's students. He was also distinguished by his love for church services, which he performed with special solemnity. While studying at the school, Georgy Govorov studied the Law of God, the Russian language, arithmetic, singing, Greek and Latin, and geography. In Livny, just like at home, he studied willingly, developing his mental abilities. However, contrary to popular belief, at first it was not easy for him. “The student Govorov occupied a low place on the lists for a long time,” 57 wrote N.A. Krutikov, referring to the lists of students according to their academic performance. Over time, diligent studies and the attention of mentors to the capable boy had a positive effect not only on his education, but also on the behavior of the boy George. In the lists of students in 1827, he was already noted as a student of “modest behavior, excellent success” 58 . Two years later, he was on the list of the best students of the school who had the right to continue their education at the theological seminary. It is worth noting that there were both advantages and disadvantages in the training and education that was carried out by the primary theological schools of that time. However, the wise father's decision and the talents of the teachers of the Livensky School played a positive role, and the personality of the future saint was influenced mainly by the former, and not by the latter. Thanks to the strengths of the contemporary system of primary theological education, Georgy Govorov, in addition to knowledge, acquired the integrity of his worldview even in adolescence, acquired systematic thinking and strengthened his character. Youth at the Oryol Theological Seminary From 1829 to 1837, Georgy Vasilyevich Govorov studied at the Oryol Theological Seminary. The history of this educational institution begins in 1778, when Bishop of Sevsky Ambrose (Podobedov), 59 , at that time vicar of the Moscow diocese, founded a theological seminary at the bishop's house. After 10 years, the city of Sevsk became part of the newly formed Oryol diocese, and the seminary, remaining in Sevsk, changed its name to Oryol. Upon completion of the construction of the seminary complex in Orel in 1827, the seminary was transferred to the diocesan center. At the beginning of the next year, on February 18, the church built in the seminary building was consecrated in honor of the holy Apostle and Evangelist John the Theologian. The complex of buildings of the Oryol Theological Seminary, built of stone, consisted of a three-story building and two wings, surrounded by a fence. From the very beginning, their area was insufficient for the educational process, accommodation for teachers, food and medical care for seminarians 60. Despite the frequent change in the intended use of individual rooms, the equipment of utility areas for classrooms and other measures, audits of different years invariably noted crowded conditions and a shortage of premises in the seminary. Other shortcomings in the seminarians' livelihoods were identified by the auditors as lack of variety and meager food, and even the poor quality of bread and lack of water 61 . However, these conditions were widespread in the middle-level ecclesiastical education system of that time. Thus, Saint Innocent (Veniaminov), who had studied a little earlier at the Irkutsk Theological Seminary, recalled that during his seminary years he never ate pure rye bread without chaff 62 . The Oryol Seminary was not the worst of a number of similar educational institutions. For a significant part of the period of Georgy Govorov’s studies at the seminary, its management was carried out by then Archimandrite Isidor (Nikolsky) 63 . He was appointed rector of the Oryol Seminary just in the year the future saint entered it, on September 8. Based on the study of a complex of documents of the seminary board, mainly the numerous representations of the rector concerning the improvement of the educational process and the quality of education, a contemporary concludes that “he was a caring, firm in decisions, attentive and careful head of the spiritual educational institution entrusted to him” 64. As a result of the efforts of Archimandrite Isidore as rector, the Oryol Seminary was established, according to I.A. Krutikov, “to an appropriate height, so that the attention of the Kiev academic authorities, under whose jurisdiction she was, drew attention to her” 65 . Four years later, in the summer of 1833, Archimandrite Isidore was placed at the head of the Moscow Theological Seminary, and Archimandrite Sergius (Klirov) was appointed rector in Orel. Unlike his predecessor, “he was not a particularly outstanding administrator or any noticeable professor,” so “the name of Archimandrite Sergius as rector on the pages of historical essays of the Oryol Seminary cannot occupy a more or less prominent place” 66. A year later, he asked for dismissal from the rectorship due to illness, which, according to the review of the ruling bishop of the Oryol diocese, Bishop Nikodim (Bystritsky) 67, was “necessary” 68. Instead of him, Archimandrite was appointed to the post of rector Zephaniah (Sokolsky) 69. According to the reviewer from the Kyiv Theological Academy, Archimandrite Dimitri (Muretov), ​​the new rector turned out to be very capable “of carrying out the positions assigned to him,” his management of the seminary was characterized as active and prudent, while Archimandrite Zephaniah was engaged in teaching theology “with full zeal” 70. About studies, subjects and teachers In the seminary, more than in the school, Georgy Govorov felt the impact of the reform of theological education of 1808–1814, adopted after the Patriotic War of 1812, which debunked Russian society’s fascination with Western values and forced even the upper classes to pay attention to their native Orthodox culture. At this time, as a contemporary of the saint writes, “the Russians, realizing their mistakes and heeding the lessons of this era, began to correct their shortcomings, when great attention was paid to spiritual enlightenment, as the source of this healing” 71 . By a decree of Emperor Alexander I of August 30, 1814, the main goal of theological schools was “the internal education of young men for active Christianity” 72 . Accordingly, the reforms affected the structure of the system of religious education, the organization of the educational process and the principles of teaching. The educational charter of theological schools was aimed at cultivating an integral Christian worldview in the souls of students. The courses were structured in such a way that, when completing them, the students aroused a deep interest in the spiritual foundations and moral laws of the existence of the world and man. At the same time, seminary education of that time developed the intellectual abilities of students, formed the ability to think independently, freely operating with theological and philosophical concepts, as well as to express their thoughts coherently and cogently. The six-year seminary program consisted of three two-year departments. The disciplines taught in the seminary were divided into basic ones, the mastery of which determined the performance of each seminarian, and secondary subjects, the knowledge of which was not taken into account when transferring to the next class. Based on the name of the main subject, the junior department was called “rhetorical,” the middle department was called “philosophical,” and the senior department was called “theological.” In addition to rhetoric, which involved the study of a whole complex of verbal sciences 73, in the junior department, general history, ancient Greek and one of the modern languages ​​to choose from were taught as secondary ones: German or French (Georgy Govorov studied German 74). Also, knowledge of Latin was required for all seminarians, and at a fairly high level, since this was the language of teaching philosophy, theology and other subjects in Russian theological seminaries until the end of the 1830s. 75. Latin was heard in conversations between teachers and students. Seminary students wrote essays in Latin, along with Russian, as evidenced, in particular, by the names of their topics 76 . At the Oryol Seminary there were many gifted teachers, especially in the main disciplines, who were diligent in their duties and were able, along with good knowledge, to instill in students a love for their independent acquisition. These included literature teacher Nikolai Ivanovich Gorodetsky, the future Metropolitan Platon 77 . Despite his short study with this teacher - for two months - Saint Theophan remembered him even in his later letters 78. This testifies to the deep impression that the lessons of the talented preacher 79 left on the then very young seminarian. In the first department, Georgy Govorov studied literature from graduates of the Kyiv Theological Academy. The first grade teacher, Karp Vasilyevich Yankovsky, according to the auditor, had the ability to “both captivate students and convey to them what is necessary and useful in a clear and simple, but entertaining form” 80 . As a result, after a year of study, his students were already able to reason impromptu on the topics he proposed. The second grade teacher, Nikolai Stepanovich Chekhov, being a witty and resourceful person, also “taught literature in a lively and exciting way” 81 . It is worth noting that the future saint’s ability for eloquence manifested itself very early and was noted by the rector, Archimandrite Isidore, who paid special attention to the independent compositions of his students. “He had meetings of all classes in the large hall in the early hours of Saturday,” said Saint Theophan, “at which students of all classes read their works, which Vladyka liked” 82 . Seminarian Georgy Govorov was often appointed to read his opuses at these meetings after, on the instructions of a teacher during the Christmas holidays, he wrote a sermon on a free topic, as he admitted, “with great enthusiasm,” and the rector father ordered him to make a copy for him. “Then for a long time I did not walk on the ground, but above the clouds,” the saint recalled his youthful experiences 83 . Among the teachers of secondary subjects, Samuil Fedorovich Nikolsky is famous, who taught civil history and French, and was also the economist of the seminary. The seminary charter of 1814 set the goal of teaching history not only for students to know significant events in world, national and church history, but also to be able to relate them to modern times. All this, ultimately, also contributed to the development of the art of preaching, enriching future pastors and Church leaders with historical knowledge and edifying examples. As for the Greek language, in the auditors' reports for 1825 and 1832. Students' knowledge of this subject was consistently noted to be unsatisfactory. However, Georgy Govorov was an exception, obviously thanks to the knowledge acquired at the Livensky Theological School. At the seminary, he enthusiastically studied the ancient Greek language, largely on his own, since in 1832 there was no separate teacher of the Greek language in the seminary 84, and he mastered the subject so well that in the senior departments he was assigned to teach it to the seminarians of the lower departments. In the secondary department of the seminary, to which Georgy Vasilyevich Govorov was transferred in 1831, 85, that is, at the age of 16, the main subject was philosophy, and the secondary disciplines were mathematics and physics, as well as two ancient languages: Hebrew and Greek, and one of the new ones (as already mentioned, the saint studied German). Philosophy, as an academic discipline in a theological seminary, included such sciences as logic, ontology, cosmology, psychology, natural theology, ethics and the history of philosophy from ancient Greek philosophers to representatives of German classical philosophy 86 . With the exception of the history of philosophy, the course was taught in Latin. The study of such a vast complex of philosophical sciences at the seminary was intended to impart to students the concept of the true spirit of philosophy in full agreement with the Christian faith and to accustom them to independent philosophical research. Despite the difficulty of achieving this goal, it is worth recognizing that it corresponds to the maximalist aspiration for higher ideals characteristic of adolescence. It is no coincidence that the saint’s biographer notes that “in the philosophy class, Georgy Govorov’s abilities began to quickly reveal themselves” 87 . This was largely due to the teaching talent of professor of philosophy Evfimy Andreevich Ostromyslensky, who undoubtedly had a significant influence on the future saint. After all, as noted, “teaching methods, plans and, in general, this or that distribution of scientific material have always been dependent from the personal merits of the professor and influenced, one way or another, the students” 88. As lecturer E.A. Ostromyslensky was distinguished by his ability to present complex topics in accessible language. Complementing the harmonious presentation of the lecture material with the Socratic method of teaching, he often called the student to the blackboard and, during the conversation, had a fascinating conversation with him about philosophical issues. Georgy Govorov was such a diligent and attentive listener to E.A. Ostromyslensky that soon the teacher began to distinguish him from other students. A spiritual friendship was established between them, and the capable student visited the professor at the apartment, where “one could often hear their conversation about philosophical issues, sometimes lasting several hours” 89 . Due to the increased interest in studying the course of philosophy, from which he especially singled out psychology 90, Georgy Govorov, being among the best students in his class (he took fourth place in the list of academic performance 91), decided to re-listen to the full course of lectures by Evfimy Andreevich. It should be noted that such an act was a fairly common practice in theological seminaries of that time due to the significant amount of educational material on this subject, which was difficult to master in full and deeply enough 92 . However, Georgy Vasilyevich’s expectations were not met: Professor Ostromyslensky was ordained a priest at the very beginning of the course and transferred to another educational institution. The teacher Grigory Afanasyevich Zhdanov, who arrived in his place, could not fully compensate for the absence of his predecessor. However, the inquisitive young man studied a lot on his own. As for the auxiliary disciplines: physics, mathematics, ancient Greek, he taught these subjects in 1830–1833. Alexey Ivanovich Dumarevsky was forced to give lectures simultaneously to the entire department, that is, in front of an audience of up to 300 people, 93 which could not but have a negative impact on the quality of teaching. This also forced Georgy Govorov to study independently, especially in the Greek language. Thus, repeated training in the philosophy department mainly developed and strengthened the skills of self-study and self-discipline in the future saint. In the higher department of the seminary, in which Georgy Govorov began studying for the indicated reason only in 1834 94, the most important subject was theology, and additional subjects were church history, as well as ancient and modern languages ​​in full scope of the previous (philosophical) department. The content of the theology curriculum included teaching hermeneutics (the science of explaining the Holy Scriptures), dogmatic theology, moral theology, and pastoral theology 95 . The teacher of this course and professor of theology at the seminary was its rector. At the Oryol Theological Seminary, according to the procedure established since 1819, the study of the Holy Scriptures was mandatory throughout the entire training at the seminary, for which two hours of Saturday classes were allocated for seminarians of all three departments. Thanks to this, Georgy Govorov studied the Holy Scriptures in the first two classes under the guidance of Archimandrite Isidore, whom he highly valued as a teacher and mentor. The seminary inspector, Archimandrite Jeremiah (Soloviev), positively characterizing the teaching activities of Archimandrite Isidore, reported in his report that “from the free, reasonable answers during the exam, it was clear that the students accepted the theological lessons taught to them not only with their memory, but also with their reason. Most of them could..., citing any sacred text, reveal both the meaning and the purpose for which [it] is given” 96. But in the theological department, Georgy Govorov did not have to study with his favorite teacher. In 1833, Archimandrite Isidore was transferred to the capital, and, as a result of the subsequent double change of rectors in 1834–1835, he listened to lectures on theology first by Archimandrite Sergius, and then by Archimandrite Zephaniah. Georgy Govorov did not find in the new theology teachers that desire to see in each student not a carrier of a stereotyped consciousness, but an original reasoning personality, which was in his favorite teachers of previous years. This time there was obviously no contact between the professor and the seminarian. So, according to the recollections of eyewitnesses, the future saint was not interested in dogmatic theology, but was still keen on the study and interpretation of Holy Scripture, as well as moral theology, which was called practical or active theology. The course of church history covered Biblical history, general church history and the history of the Russian Church up to the 18th century, with the last two disciplines being studied simultaneously. The teacher of church history, Hieromonk Venedikt Kurkovsky, introduced students to Russian church history along with teaching general history. The program for studying the Hebrew language involved studying grammar, as well as practical analysis and translation of selected passages from the Bible from Hebrew into Russian. The course lasted two years, and seminarians were allowed to study during any of the three two-year divisions. Lectures on the beginnings of the grammar of the languages ​​studied in the seminary were given, as a rule, by high school students, and practical classes were conducted by mentors from the teaching staff of the seminary. Of the three ancient languages ​​that graduates of the seminary were required to know (Latin, Greek and Hebrew), the future saint knew Greek best, and was, as already mentioned, a lecturer on Greek in the junior departments of the seminary 97 . Formation of personal qualities Georgy Govorov willingly studied with other seminarians who lived in the same apartment with him, clearly explained topics that were not understood in class and helped with homework. People who knew the saint during this period of his life remembered him as a modest and easy-to-communicate young man, kind-hearted and sympathetic, with a lively sense of humor, but who did not allow pranks and kept his comrades from them. Obviously, he became more responsible for his behavior, not only because, having stayed for a repeat course, he was two years older than his classmates. More precisely, the reason was his desire to apply in his life the knowledge that he acquired in the lessons of Christian psychology, practical philosophy (ethics), and moral theology. He delved into the essence of the subject, and this changed his very lively nature. Only among his family, among the relatives whom Georgy Govorov visited during the holidays, did he still make innocent jokes in order to amuse them and not look like a bothersome and arrogant student. His father also vigilantly protected his children from this. “It used to be that when we arrived for vacation 98 together with our brothers, we would go out to the threshing floor and watch how the workers threshed,” the saint recalled. – Father, seeing us standing idly, usually said: “Well, professors, why are you standing like that? Thresh!". And we used to thresh; however, this was done for pleasure and not for long” 99. The innocence and good-heartedness of the young man Georgy Govorov is also evidenced by the fact that during his stay in his native Chernavsk or in other rural parishes where his relatives served, he did not refuse to be the baptism recipient of the children of local peasants. Even in his youth, he did not shy away from popular life and always tried to be useful to other people in a good deed. In addition to home, he spent his seminary vacations on pilgrimages. The general rule for all students of the Oryol Seminary was to visit the ancient shrines of Kyiv with the famous Kiev-Pechersk Lavra. Also in Kiev there was a theological academy, which enrolled the best graduates of the seminaries under its jurisdiction, including Oryol. In addition, Georgy Govorov still regularly went on pilgrimage to St. Tikhon of Zadonsk. The childhood tradition of visiting the saint’s resting place in the Zadonsk Monastery became even stronger in his youth. At this time, an urgent need arose for the prayerful help of the saint of God, the spiritual connection with whom became increasingly stronger, in particular, when studying his creations. “I have loved him since childhood,” St. Theophan wrote to one of his addressees in 1855 (6 years before the general church glorification of the saint), “and the little one still went to see him. And his writings are all sweet and delightful! - Clairvoyant! 100. In his works, Saint Tikhon of Zadonsk criticizes the passion for secular entertainment and writes about the continuous internal struggle of a Christian with demonic temptations. The fight against them is carried out with the help of the Word of God and prayer. The outer side of the life of Christians should be filled with good deeds to all people without exception, as a response to the love of God, which saved every person from eternal death. Over the years of studying at the seminary, not only the external, but also the internal life of the young man Georgy Govorov entered deeper and deeper into the channel of Christian piety indicated by Saint Tikhon. Even in the reports of the junior department of the Oryol Seminary, along with the exemplary behavior of Georgy Govorov: “he is edifying in his dealings with his comrades and sets an example of hard work and good morals,” his religiosity and internal concentration were noted: “he is distinguished by a penchant for solitude and hard work,” “meek and silent” 101. Over time, his craving for solitude did not dissipate. On the contrary, growing not only in body, but also in spirit, he indulged in spiritual reflection even more from time to time. He was often seen at night praying fervently and for a long time 102. According to I.A., who knew the saint well. Krutikov, “in essence, these were the highest aspirations for monasticism, deeply rooted in the soul of the young pupil” 103. However, Georgy Govorov himself had a very modest opinion of himself and, according to the testimony of a seminary student who lived in the same apartment with him, did not even strive to receive the priesthood. Considering pastoral service too responsible, Georgiy counted on the position of deacon in one of the rural parishes 104. His chosen one was the daughter of a deacon who served in the Church of the Vladimir Icon of the Mother of God in the village of Chernavsk 105, where his father was the rector. Perhaps he knew Anna Alekseevna Timofeeva from childhood. He could periodically see her during his studies, coming to his home for the holidays. In any case, in the senior classes of the seminary, George was ready to live with her all his life, like his pious parents. But the marriage did not take place. Family tradition says that “the object of his heart died, and the Lord seemed to take this as an order from above” 106 . The saint himself, in one of his letters, indicating ways to overcome the torment of unrequited love, mentioned his own life experience: “I was not yet 20 years old when I experienced this again. “But he gave the command, and it took a turn.” There were fits, but they endured it: because they had another goal in mind” 107. These words of the saint give reason to consider other reasons for his failed marriage. This could have been a refusal on the part of the bride, and the result of his conscious choice of his future fate: between the parish ministry of a married clergyman and the continuation of his studies at the academy 108. Be that as it may, the young seminary graduate managed to survive this deep spiritual drama, according to his testimony, with another goal in mind for his life. This goal was to serve God and His Church. The decision to send Georgy Vasilyevich Govorov to the Kyiv Theological Academy was made unexpectedly not only for the graduate himself, but also for the rector of the Oryol Theological Seminary. Archimandrite Zephaniah, who “valued most of all in his students solid memorization of the textbook, something Govorov was no different from,” 109 did not include his candidacy in the list of graduates capable of continuing their studies at the academy, which was submitted to the diocesan bishop. However, Bishop Nikodim of Oryol personally ordered that the name of Georgy Govorov be included in this list. The Reverend Nicodemus, who himself deeply knew the Holy Scriptures and highly valued such knowledge in other people, drew attention to Georgy Govorov during the exams that he personally conducted at the Oryol Seminary in July 1835 110. The need for the bishop to evaluate the seminarians' knowledge was obviously due to the change of rector at the seminary. In this regard, there were concerns that the new professor would not be able to objectively evaluate the answers of the students taught by his predecessor. The thoroughness of the tests is evidenced by the fact that they lasted from 8 a.m. until late at night with a two-hour break for lunch. Students from all departments wrote essays on topics assigned by the bishop. It was then that the work of Georgy Govorov, in which he demonstrated the rootedness of his thinking in the Holy Scriptures, received special approval from the bishop. As noted by I.A. Krutikov, Bishop Nikodim was well acquainted with the entire family of priest Vasily Govorov, having been in his house during a visit to the Yelets deanery, and personally knew all his sons, “he also knew Yegor Vasilyevich” 111. The more deeply imprinted in his memory were the impressions of his mental and spiritual abilities revealed in the exam. Two years later, Bishop Nikodim drew the attention of Archimandrite Zephaniah to Georgy Govorov as a graduate capable of continuing his education at the Theological Academy. The rector could not but agree with the bishop, known for his severity 112 and who did not tolerate objections. As a result, the future saint was enrolled in the first year of the Kyiv Theological Academy. The years of study at the seminary became for him a period of spiritual maturity and intensive development of mental abilities. This was facilitated both by the study of the basic seminary disciplines (especially the Holy Scriptures, philosophy, psychology, moral theology), and by the practice of writing essays, which was given close attention at that time. While studying at the seminary, he learned qualities that are valuable for a spiritual writer and preacher: a spirit of curiosity, critical thinking, and a deep rootedness in the Word of God. Youth at the Kiev Theological Academy For four years, from 1837 to 1841, the future Saint Theophan studied at the Kyiv Theological Academy - the oldest higher educational institution of the Russian Church and one of the four centers of Russian theological science of the 19th century. The first two years of Georgy Vasilyevich Govorov’s studies at the Academy were led by Bishop Innokenty (Borisov) 113, an outstanding preacher, theologian and historian, now a renowned saint of Kherson. Saint Innocent was a very versatile educated person. According to a contemporary, “professors from Kyiv and Kharkov universities looked at him with surprise, inviting him to evenings for scholarly conversations, mostly about the subjects of almost all, and not just theological sciences” 114. Father Rector himself was an autodidact and wanted his students to also have a wide range of knowledge, not limited to the subjects studied under the Academy program. He encouraged them to educate themselves in various ways, especially by his own example. His confession to Academy students is known: “I’m surprised how you don’t value your time and do little! Last cheese week and the first week of Lent, I wrote about 80 sheets” 115. As rector of the Academy, he raised its scientific level as an educational institution to unprecedented heights. Taking a direct part in the implementation of the reform of theological education of 1808–1814, he freed the teaching of theological sciences from scholasticism and introduced a historical and historical-comparative method of presentation, previously unusual for Russian academic thought. Along with this, Bishop Innocent contributed to the introduction of the Russian language in theology and philosophy classes. Also, thanks to him, the curriculum of the Kyiv Theological Academy was supplemented with courses corresponding to the level of Western theological science of that time. As a teacher, Bishop Innocent valued in students not so much painstakingness and thoroughness as the ability to quickly delve into the essence of a question and give an intelligible and eloquent answer to it. When taking exams, he rarely listened to the answer on the ticket, preferring to have a lively conversation with the examinee on the topic indicated in it. The same trait was also evident in the professor’s homework: he used to suddenly send his cell attendant to the students with the topic of an essay or sermon, and only those who not only completed the task better, but also faster than others, could count on a high mark. This, according to the biographer of St. Theophan, “very strongly contributed to the development of mental talents, quick thinking and the gift of speech, encouraged the gifted, and kept all students in constant mental tension” 116. For the last three years of his rectorship, Bishop Innokenty, being a vicar bishop, no longer taught a special course, but taught classes on the encyclopedia of theological sciences. In these classes, he taught general questions: about the essence of religion and its origin, about the incarnation of God the Word, about the meaning of the passion and death of the Lord Jesus Christ, about the ultimate destinies of man and the whole world. His classes were extremely popular among students of all courses. Bishop Innocent's insightful and thought-provoking lectures were often rewritten and were very widespread in the seminary community. In November 1839, Archimandrite Jeremiah (Soloviev), 117 a close friend of Saint Innocent from the time of his studies at the Oryol Theological Seminary, became the rector of the Academy. Unlike his predecessor, an eminent representative of learned monasticism, Archimandrite Jeremiah throughout his life strived to be not so much a scientist as a monk. A man of prayer, burdened by titles (his request not to confer an academic degree upon graduating from the St. Petersburg Academy is quite indicative of this), he carried church obedience - 13 years in the spiritual and pedagogical field and 14 years as a ruling bishop - as his monastic cross, diligently and with humility. And he always managed to fulfill the duties assigned to him effectively, for the benefit of the Church. As a spiritual writer 118, “he possessed a rare knowledge of the works of Isaac the Syrian, John Climacus, St. Anthony the Great and the Russian saints Demetrius of Rostov and his especially beloved Tikhon of Zadonsk” 119. It is no coincidence that it was Archimandrite Jeremiah who tonsured the future saint as a monk, and the day after his episcopal consecration ordained him to the rank of hierodeacon, and subsequently to the rank of hieromonk. He was the spiritual father and correspondent of St. Theophan 120. After a year and a half of his rectorship, Archimandrite Jeremiah was ordained Bishop of Chigirinsky, vicar of the Kiev diocese and left ministry at the Academy. Instead, at the end of April 1841, Archimandrite Dimitri (Muretov) 121 was appointed, who had been a professor of theology at the Academy since September 1837, and from the following February 1738, its inspector. The new rector was a worthy successor to the endeavors of his teacher, St. Innocent (Borisov), a prominent representative of Russian theology and a thoughtful preacher. His sermons were distinguished by the fact that “he spoke very simply, but in simple, almost naive, words he was able to express all the accuracy of religious contemplations, to reveal the inner perspective even in everyday trifles” 122. In terms of his personal qualities, Archimandrite Dimitri was distinguished by deep piety and hard work. Saint Theophan highly valued this teacher and, already when he was the bishop of Kherson, he wrote that “he considered the most gifted in intelligence, broad education and the best in life to be the Most Reverend Demetrius of Kherson” 123. Archimandrite Dimitri (Muretov) headed the Kiev Theological Academy for 10 years (1841–1851), but the future Saint Theophan only saw him for a few months as rector. About the academy teachers Nevertheless, being a professor of dogmatic theology at the Academy since September 1837, Archimandrite Dimitri was one of the leading teachers of Georgy Vasilyevich Govorov during all four years of his academic studies. I.K. Smolich writes that in 1837, Saint Innocent (Borisov) handed over to Archimandrite Demetrius all his lectures on dogmatics, in the teaching of which the latter surpassed his teacher, developing the historical method and applying the persuasiveness of philosophical reasoning. His lectures, which survive only in the notes of his students, “were distinguished by their depth and philosophical precision. Their content rested on a sound historical foundation” 124. As a teacher, Archimandrite Dimitri continued the liberation of Russian theology from scholasticism, begun by his teacher. According to Fr. Georgiy Florovsky, “in his lectures he sought to reduce theological issues to their spiritual sources, to spiritual experience. And he always feels all the interrogativeness of the testing thought” 125. The lectures of Archimandrite Demetrius (Muretov), ​​along with the classes of Bishop Innocent (Borisov), undoubtedly influenced the formation of the theology of the future Saint Theophan, as well as his fellow students, especially the future Metropolitan Macarius (Bulgakov) 126 - a famous theologian and historian of the Russian Church. While studying at the Kyiv Theological Academy in two two-year departments, Georgy Vasilyevich Govorov, in addition to theological sciences, was certified in philosophy, reading of the Holy Scriptures, church eloquence, church history, general literature, mathematics, as well as in Hebrew, Greek and German 127. Among the teachers of these subjects at the Academy there were many not only interesting personalities, outstanding representatives of national academic science, but also people of high piety who implemented the gospel principles in their lives. They taught their students active Christianity not only in words, but also by personal example. The teaching of a complex of philosophical sciences at the Kyiv Theological Academy was at the highest level among other educational institutions in Russia. A close friend of Saint Innocent (Borisov), Archpriest Ivan Mikhailovich Skvortsov, who had a truly philosophical mind, taught logic, history of philosophy and metaphysics at the Academy, and church law at Kiev University. Possessing extensive knowledge in the field of philosophy, he “presented the most essential things in his lectures and took care of the clarity, simplicity and logic of reasoning” 128. In addition to him, the history of philosophy was read by Joseph Grigorievich Mikhnevich, and psychology by Pyotr Semenovich Avsenev, who in 1844 took monastic vows with the name Feofan 129. About his philosophy teachers, Archimandrite Antonin (Kapustin) 130 studied at the Academy next to E.V. Govorov XI course, wrote that all “they were animated by the same zeal for their work and worked to the fullest extent of their happy abilities; for the listeners they presented a beautiful and touching spectacle of the kindest, meekest, most humble and selfless workers" 131, . Classes in the Holy Scripture class were taught by Hieromonk Photius (Shchirevsky), “a young and gifted bachelor” 132, who had only recently (in 1838) taken monastic vows. A great influence on the formation of St. Theophan as a spiritual writer was exerted by the teacher of church eloquence and general literature, Professor Yakov Kuzmich (Iakov Kosmich) Amphiteatrov - writer, translator, publicist, scientist. His books are devoted to the Christian philosophy of language and the Russian style of church preaching, which gives reason to consider him one of the founders of Russian homiletics. Writer V.I. Askochensky emphasized that, unlike his predecessors, Y.K. Amphitheater “speaked simply, but powerfully, taking as a model the immortal works of [Saints John] Chrysostom, Basil the Great, Athanasius, Gregory and others” 133. From this teacher, student Govorov not only learned simplicity and clarity of presentation of thoughts, but also found moral support from him in difficult times. The professor was a fellow countryman of Georgy Vasilyevich, an open and hospitable person, whose character reminded the student of his parents. According to the biographer of the saint, Professor Amfitheatrov “always sympathized with the needs of student youth, sometimes extending his concerns to the complete arrangement of the fate of the needy” 134. Archimandrite Georgy (Tertyshnikov) reports the professor’s help to a beggar guide whom he met on the street. Having learned that his father was a poor sexton, Yakov Kuzmich enrolled the boy in a theological school, and he successfully completed all levels of the theological school, subsequently becoming a bishop 135. Yakov Kuzmich often invited Georgy and other students to his home for communication. In the company of Y.K. Amphitheater, the future saint spent his last holidays at the Academy, being in the Goloseevskaya Hermitage 136, where the monastery of the Kiev Pechersk Lavra is located. After the death of his parents and taking monastic vows, he needed an instructive conversation with his mentor. Another teacher, whose communication with student E.V. valued. Govorov, was Dmitry Ivanovich Makarov, who taught church history, bachelor, and since 1841 an extraordinary professor of historical sciences at the Kyiv Theological Academy. In 1843, he took monastic vows with the name Lavrentiy and soon left his educational activities 137. In his mature years, Saint Theophan repeatedly spoke of him as a man of “admirable disposition,” 138 “a great mind,” but at the same time very simple: “look at him, you’ll think: what a shame, a hillbilly!” 139. His main distinguishing feature was his lack of anger: “The image of meekness,” Bishop Theophan wrote about him from retreat to one of his correspondents. “I have never seen him angry.” Sometimes he will seem to speak angrily; but the tone of speech always betrayed him, and showed that he was pouting to make him angry, but he didn’t know how” 140. According to the saint’s recollections, even before accepting monasticism, the future Archimandrite Lavrenty led a solitary and ascetic lifestyle, but did not show his exploits to anyone: he emphasized his laziness 141 and said that he was going to get married. Those around him appreciated his spiritual qualities and deep knowledge: “the professors all treated him with respect... He was a man of advice and consolation” 142. Egor Vasilyevich Govorov and other students of the Academy loved to visit him at the Lavra on Sundays and holidays. Personal qualities and social circle of Georgy Govorov at the Academy Of the wide range of academic disciplines taught at the Academy, Georgy Govorov studied homiletics and theological sciences most diligently, of which he gave particular preference to hermeneutics 143. He graduated from the Academy fourth in academic success in his course 144, despite the fact that his X academic course was glorified by many of his students, who later became famous church leaders and scientists. The most outstanding classmates of Saint Theophan were Mikhail Bulgakov - future Metropolitan of Moscow Macarius, and Andrei Monastyrev 145, 146. The latter arrived with G.V. Govorov from the Oryol Theological Seminary and was his closest friend. Together with them, three more graduates of the Oryol Seminary studied at the same course at the Kyiv Academy: Dmitry Zhdanov 147 , Matthew Pozdneev 148 and Peter Veselov 149 - all of them subsequently served the Church in the field of teaching. During his years of study at the Academy G.V. Govorov was still distinguished by his love for worship: “He would stand in church for prayer and would not move his feet during the entire service,” 150 Dmitry Zhdanov recalled about him. In the rank lists for various disciplines of the academic course, along with high academic performance, his diligence in studies was constantly noted, and in the lists of behavior he was invariably characterized as a modest and well-behaved student, honest in behavior, and correct in the performance of his duties 151. The modesty and reasonable attitude of student Georgy Govorov to his duties is evidenced by an incident reported by his fellow student. When the holy fool, who had praised his preaching to others, began in a personal meeting to reproach the future saint for teaching his elders and forbidding him to preach, he received a calm answer, “that this is his duty, and that he will not refuse to speak in the future when it is the will of his superiors.” 152 When he left, his answer again aroused the approval of the holy fool. It is worth noting that the students listened to the sermons of the future saint with interest, and the teachers approved of them. On the manuscript of one of them there is the following resolution: “There is a lot of good in this word”, on the other - “Clever, edifying and fitting for a holiday. Deliver me the list" 153. During his studies at the higher two-year department, Georgy Govorov was appointed head of the room, where six other students of the Theological Academy lived with him 154. By giving them a good example of his own behavior, he justified the trust of his superiors 155. According to the recollections of classmates, together with his friend Andrei Monastyrev, the future saint “even before entering monasticism, were the strictest ascetics who did not even taste grape wine” 156. Stefan Kashmensky 157, who also studied with him in the same course at the Kyiv Theological Academy, also spoke with delight about the moral height of the personality of Georgy Vasilyevich Govorov. He invariably showed respect and obedience towards his mentors, and in his interactions with his comrades he was friendly, able to be edifying without arrogance or a shadow of mentoring 158 . Korsunsky wrote that during his student years, Saint Theophan “shone with a quiet, warming and even light, more lasting and fruitful than the brilliance of a brightly glowing but soon disappearing meteor” 159. Thus, the biographer emphasized that, unlike his classmates, who more honed the sharpness of their scientific thought, Georgy Govorov was primarily concerned with gaining inner enlightenment through the grace of the Holy Spirit. For spiritual light, although it does not impress others as much, its effect is longer and more beneficial, since it is the unfading light of Truth leading to salvation. A natural consequence of the formation of Georgy Govorov’s inner world as he carefully studied the Holy Scriptures and the patristic heritage, which the future saint continued to strive to assimilate not only intellectually, but also practically, was his interest in the ascetic experience of Christian ascetics. This was reflected in his sermons on the ladder of virtues and their opposite sins. Data from the sermons of Georgy Govorov, according to the testimony of his fellow student, Archpriest V.F. Krasnitsky, were distinguished by their originality 160, which undoubtedly indicates the saint’s deep reflection on this topic even in his youth. This was expressed both in the reading of ascetic works during extracurricular time, and in visiting the places of prayer feats of ancient hermits, when Georgy Govorov, together with other students, spent their holidays in the area of ​​the suburban settlement of Pirogovka, where the summer house of the Kiev-Brotherly Monastery was located 161. Then, on the initiative of their inquisitive fellow student, the young people explored the caves dug, according to legend, by the Monk Theodosius of Pechersk 162. All this testified to the inner striving of a pure soul for a monastic contemplative presence before God, not entertained by the external vanity of life, but to what extent they were then realized by the future saint himself is difficult to say. Perhaps the idea of ​​accepting monasticism was first clearly realized by him after a mystical revelation during a time of deep mental trauma, when in a short time, in just two weeks, he was left an orphan. Subsequently, remembering the sudden death of his parents, the saint wrote that as soon as he began to grieve, he immediately really felt that people who had gone to the Lord continued to live and care for those they loved. The final words of the saint: “I believe that the Guardian Angel inspired this to me. Since then, I have been sharing this faith with everyone,” 163 - he is no longer characterized as a philosopher, but as a mystic. After all, philosophy requires logical proof, and spiritual truth often appears devoid of any logic from the point of view of reason or human experience. The sermon preached by student Georgy Govorov on the Feast of the Ascension of the Lord 164 was based on this external illogicality of Christianity. Beginning with the words: “When we part with those we sincerely love, we cannot help but grieve,” the preacher asks a question. “Why did the apostles return with great joy from the Mount of Olives, where they were separated from the Lord?” Answering it, with eloquence befitting a sermon, he reveals an idea that became self-evident to him in separation from his dear parents. Subsequently, in correspondence, he will express it with a laconic and theologically impeccable phrase that “visible being is divided by space, and the invisible reduces the division” 165. Monastic tonsure and ordination to the priesthood In the last fourth year of study at the Academy, in the fall of 1840, on the Feast of the Intercession of the Most Holy Theotokos, which according to the old style falls on October 1, Georgy Vasilyevich submitted a petition for tonsure as a monk. Having indicated the reason for his intention to “devote his life to the monastic rank” is nothing more than the desire to combine his “constant zeal for the study of theological subjects and for a solitary life” in his intended service to the Church 166 . For relatives who knew “Egorushka” from childhood, he was still a “teeming, fresh spring” of life and energy, inquisitive and always had a wide range of interests: even in Kyiv, in addition to academic science, he successfully practiced painting, loved music and singing. His decision seemed unexpected to them. “No one could think that this lively, cheerful young man, who so loved life and society, would choose for himself the narrow, sorrowful path of monastic life, difficult, high asceticism” 167. Archimandrite Georgy (Tertyshnikov) writes that “his own spiritual mood, both the academic and Lavra environment, disposed Georgy Vasilyevich to accept monasticism”; however, “the young student looked at monasticism as a difficult feat of serving the Church and finally decided on it only after long-term reflection, having experienced a difficult spiritual struggle” 168. Proof of this, according to the researcher, is the testimony of contemporaries who recalled that during the transition to his senior year, when he decided to connect his life with monastic feats, George looked concentrated and somewhat withdrawn; however, the desire to devote his entire life to God without a trace prevailed in the young man’s soul. But, judging by the statements of the saint himself, the reason for his doubts was not at all the difficulties of the monastic path. On the contrary, his soul longed for severe asceticism in order to again feel the gracious touches of the Spirit. He strove with all his heart for that other world that opened up to him within the walls of the Kiev Pechersk Lavra, which he called “an unearthly abode.” It would be more accurate to assume that fears were caused by his upcoming service as one of the representatives of learned monasticism, most of whom had never lived in monasteries, being engaged in educational activities and church administrative work all their lives. The path of the learned monk led away from the monastic obedience and feats of prayer desired by the young student to the path of subordination to the church-state system, which by that time was completely controlled by a secular official. The reticence noticed in the quiet and humble Georgiy Vasilyevich before his decision to take monastic vows was obviously caused not by the condition of renouncing his will, but by the prospect of becoming a manager, seeking from his subordinates the fulfillment of human errors instead of God's truths. The desire to avoid such a fate, together with the ardent desire to become a monk for the sake of uncompromising service to Christ and His Church, required intense and concentrated prayer from the future saint. At this time, he needed more advice and prayers from mentors and like-minded people than in cheerful student communication, which did not go unnoticed by his comrades. One of them (D. Zhdanov) later recalled that his half-joking question asked to Govorov and Monastyrev: “Friends! What has the world done to you that you renounce it so early?” - caused such indignation on their part that he did not know “where to go from their most reasonable denunciations” 169. This decision was so thought out and prayed for. Permission to become a monk for four students of the Kyiv Theological Academy, including G. Govorov and the widowed priest John Lebedev, was received from the Holy Synod (Decree No. 16283 of December 9, 1840) 170. At the end of winter, on February 15, 1841, in the church in honor of the Descent of the Holy Spirit of the Kiev-Brotherly Monastery, the rector, Archimandrite Jeremiah, tonsured the students of the highest department of the Academy: Mikhail Bulgakov, Peter Veselov, Georgy Govorov and Andrei Monastyrev 171. Georgy Govorov was tonsured and named Theophan in honor of the Monk Theophan of Sigrain, confessor (memorial day - March 12, old style) 172 - a Byzantine monk, founder of the monastery and chronicler, author of the "Biographies of the Byzantine Kings." During a visit to the Kiev Pechersk Lavra, the monks who had taken monastic vows had two meetings with spiritually experienced mentors, during which monk Feofan (Govorov) heard answers to all the doubts that tormented him before deciding to become a monk. These were conversations with Saint Philaret (Amphitheater) 173 and his confessor, the venerable elder Parthenius 174. Saint Philaret began his word with the need to observe moderation in everything in order to maintain the purity of soul and body (for “if you maintain your purity, the Lord Jesus Christ will dwell in your heart, and then you will not need anything else, nothing will harm you, nothing will burden you”). He then emphasized the need for the monk to completely surrender himself to the will of God. “Be where they put you; “Be content with what they give you,” the saint strengthened the young monks. – Believe that God will never leave a good monk: this is impossible, impossible! Pray as often as possible, always pray, if possible, have the Lord God in your heart and on your lips - and He will always be with you” 175. The last words of the saint were confirmed by Elder Parthenius. Being himself a doer of the Jesus Prayer, the monk exhorted the newly tonsured to continually pray with their minds in their hearts to God: “And from my young days I sought this and asked that no one would hinder me from being unceasingly with God.” 176 Having received these spiritual instructions, the future saint was ready for the upcoming service. At the beginning of April of the same 1841, in the Assumption Cathedral of the Kiev Pechersk Lavra, student Feofan (Govorov) was ordained to the rank of hierodeacon by the rector of the Academy, Bishop Jeremiah of Chigirin. The consecration took place, according to some documents, on April 7, 177; according to others, on April 6, 178. Despite the fact that the last of the documents cited is earlier in date, it contains at least one error: the age of Hierodeacon Feofan (Govorov) in 1841 was 26, not 28 years. This allows us to doubt the accuracy of other data presented in it. It is also known that the rector himself was ordained a bishop on April 6, 1841. The question remains when Bishop Jeremiah ordained his student as a deacon: on the very day of his ordination (April 6) or the next day (April 7). We find similar discrepancies in the date of the priest’s ordination: July 1, 179 or July 7, 180, 1841. It is known for certain that the confession before the ordination as a hieromonk and the swearing-in took place, according to the confession certificate, on June 30, 181. Based on the document signed by Saint Theophan himself - “The Service List of His Grace Theophan, Bishop of Tambov and Shatsk”, compiled on November 24, 1859, it can be argued that both of his ordinations took place on the seventh: to hierodeacon on April 7 and to hieromonk on June 7, 182. The following month, Hieromonk Theophan completed his studies at the Kyiv Theological Academy with a master's degree in theology for his essay “Review of Sub-legal Religion.” He was ranked among the first category of graduates 183, and his essay was among the best sent to the Holy Synod and received an approving review from the Moscow Metropolitan St. Philaret (Drozdov) 184. It was at the Kyiv Academy that the preaching and writing talent of St. Theophan developed to the greatest extent: according to his fellow student, Metropolitan Macarius (Bulgakov), “no one wrote better than him” 185 . But the most significant thing should be recognized that by the end of his four-year studies at the Kyiv Theological Academy, the life path of the future saint was finally determined. Having taken monastic vows, he chose the path of a learned monk, and he faced many works in the field of spiritual education and diocesan administration. URL: http://chemavaselsov.ucoz.ru/index/iz_istorii_poselenija/0–6 Currently, the village of Chernava is located on the territory of the Izmalkovsky district of the Lipetsk region. Krutikov N. From the memories of the Right Reverend Theophan // IR NBU. F. 160. Unit. hr. 1963. L. 2–2 vol. The earliest documentary evidence is the first census (revision) of clergy and clergy in 1720 (The first revision tale of the clergy and clergy of the village of Bogoyavlenskoye Foshnya and Maloarkhangelsk district. 1720 // RGADA. F. 350. Inventory 2. Item 1728 (1722–1727 gg.). L. 590–590 vol.). Lukyanova A.E. The relative circle of St. Theophan, the Recluse of Vyshensky // Theophan’s Readings: collection. scientific Art. Vol. VII. Ryazan, 2014. pp. 111–118. The sixth revision of the Yelets district in 1811 // State Autonomous Okrug. F. 760. Op. 1. Unit hr. 131 (1811). L. 651–652. Saint Theophan the Recluse and Ascetic of the Vyshensk Hermitage // Soulful Reading. 1897. Part 1. P. 45. The first revision tale of the clergy and clergy in the village of Krutoye // RGADA. F. 350. Op. 2. Unit hr. 941 (1722–1727). L. 601. Revision tale No. 42, dated June 26, 1782 // GAORO. F. 760. Op. 1. Unit hr. 124. L. 495. Krutikov N. From the memories of the Right Reverend Theophan // IR NBU. F. 160. Unit. hr. 1963. L. 6 vol. Saint Theophan the Recluse and Ascetic of the Vyshensk Hermitage // Soulful Reading. 1897. Part 1. P. 47. Krutikov N. From the memories of the Right Reverend Theophan // IR NBU. F. 160. Letter from Saint Theophan to Elizaveta Vasilievna Burachek // RO IRL RAS. F. 34. Unit. hr. 470. L. 4v. Korolkov I. N., prof. Time of birth of His Grace Theophan, former Bishop of Vladimir and Suzdal // Church Bulletin. St. Petersburg, 1894. No. 16. P. 247. Rybinskiy V.P. In memory of the Reverend Feofan. Proceedings of KDA. 1894. P. 421435; Krutikov Iv. Saint Theophan is a recluse and ascetic of the Vyshensk Hermitage. M., 1895; Korsunsky I.N. His Eminence Theophan, formerly of Vladimir and Suzdal. M., 1895; Khitrov M.I., prot. Eminence Theophan, Recluse of Vyshensky. Ed. 2nd. M., 1905. Copy of the birth certificate of St. Theophan // ARPMA. F. St. Feofan (Govorova). Op. 24. D. 39. Unit. hr. 4009. L. 1. Korolkov I.N., prof. Time of birth of His Grace Theophan, former Bishop of Vladimir and Suzdal // Church Bulletin. St. Petersburg, 1894. No. 16. P. 247. Priest John Savvich Popov died in 1834, and about the death of Anna Avraamovna, see: Lukyanova A.E. The relative circle of St. Theophan, the Recluse of Vyshensky // Report at the VI Theophan readings. URL: http://svtheofan.ru/item/1544-ae-lukyyanova.html Krutikov N. From the memories of the Right Reverend Theophan // IR NBU. F. 160. Unit. hr. 1963. L. 2v.–3. Lukyanova A.E. Genealogy of St. Theophan, the Recluse of Vyshensky // Theophan’s Readings: collection. scientific Art. Vol. V. Ryazan, 2012. pp. 172–182. Korsunsky I.N. His Eminence Theophan, formerly of Vladimir and Suzdal. M., 1895. P. 11. P. 4–5. Evlampy (Pyatnitsky) (1794–1862), in the world Peter Nikitich Pyatnitsky - Archbishop of Tobolsk and Siberia. From 1840 to 1844 - Bishop of Oryol and Sevsky. Letter from Ivan Aleksandrovich Krutikov to Ivan Nikolaevich Korsunsky // IR NBU. F. 160. Unit. hr. 1966. L. 2 vol. In total, Father Alexander Krutikov received about 200 letters from Saint Theophan, but some of them burned in a fire in the Krutikovs’ house in 1872. His student, Anatoly Tankov, recalled the influence of Saint Theophan on the methods of his nephew Ivan Aleksandrovich Krutikov in teaching the interpretation of the Holy Scriptures at the Kursk Theological Seminary: “The explanation of the Holy Scriptures here, in the 1st department, was taught by a candidate of the Moscow Theological Academy, who had recently completed its course, I.A. Krutikov. The peculiarity of teaching was that I.A. Krutikov tried his best to ensure that the students read the text of the Holy Books, understood it, were able to retell the chapters of these books and knew the interpretation of the meaning of the text, especially its not entirely clear words and expressions. Almost the entire lesson was spent directly studying the text of the Bible. This, of course, the most rational method of studying the Holy Scriptures, which is certainly now widely used, was welcome news in our time, since previously seminary students and even Academy students studied a lot about the Bible, the Old and New Testaments and about the Bible, and not its original text and its meaning. His Eminence Theophan wrote out detailed instructions for him on how to conduct business, and persistently, with special emphasis, placed the direct acquaintance of his students with the text of Holy Scripture at the forefront. “The rest will all follow then...” he wrote” (Tankov A. Memories from the past of our seminary // Kursk Diocesan Gazette. 1914. Neof. No. 12 (March 22). P. 255, 256). Nikolai Florinsky, prot. In memory of His Grace Bishop Feofan//Sunday reading. Kyiv. 1894. No. 22. P. 350. Saint Theophan the Recluse. The path to salvation. A short essay on asceticism. St. Petersburg, 1868. P. 30. Krutikov I.G. Saint Theophan the recluse and ascetic of the Vyshensk Hermitage // Soulful Reading. 1897. Part 1. P. 49 Nikolai Florinsky, prot. In memory of the Right Reverend Bishop Feofan // Sunday reading. Kyiv. No. 22. P. 350. Marfa Nikiforovna Govorova was married to the brother of priest Vasily Timofeevich Govorov - Gavriil Timofeevich Govorov, who did not have theological education and lived with his family on the church estate of his older brother. (Letter from Ivan Aleksandrovich Krutikov to Ivan Nikolaevich Korsunsky // IR NBU. F. 160. Item. 1966. L. 7 vol.). Krutikov N. From the memories of the Right Reverend Theophan // IR NBU. F. 160. Unit. hr. 1963. L. 8 about, 9. The path to salvation. St. Petersburg, 1868. P. 31. Krutikov I.G. Saint Theophan the recluse and ascetic of the Vyshensk Hermitage // Soulful Reading. 1897. Part 1. pp. 49–50. Krutikov N. From the memories of the Right Reverend Theophan // IR NBU. F. 160. Unit. hr. 1963. L. 9 vol. Soulful reading. 1897. Part 1. P. 48. Krutikov N. From the memories of the Right Reverend Theophan // IR NBU. F. 160. Unit. hr. 1963. L. 3–3 vol. T-a. Senya and Egorushka // Soulful reading. M., 1894. Part 3. P. 501. Krutikov N. From the memories of the Right Reverend Theophan // IR NBU. F. 160. Unit. hr. 1963. L. 3 vol. Soulful reading. 1894. Part 3. P. 502. Krutikov I.G. Saint Theophan the recluse and ascetic of the Vyshensk Hermitage // Soulful Reading. 1897. Part 1. P. 50. This date appears in the authoritative study of Archimandrite Georgy (Tertyshnikov): Lamp of the Russian Land. The life and work of St. Theophan the Recluse // Theological works. Vol. 30. M., 1990. P. 152. Letter from Priest P. Vinogradov to Maria Antonovna // ARPMA. F. St. Feofan (Govorova). Op. 24. D. 42. Unit. hr. 4012. L. 133. Krutikov N. From the memories of the Right Reverend Theophan // IR NBU. F. 160. Unit. hr. 1963. L. 16 vol. Krutikov I.G. Saint Theophan the recluse and ascetic of the Vyshensk Hermitage // Soulful Reading. 1897. Part 1. P. 51. Wed. also a mention of Saint Theophan about his childhood from his late letter, in which he exhorted the widow of his late friend Stepan Onisimovich Burachok, Olga Stepanovna Burachok, to kindle the fear of God in herself: “I don’t remember, last time I wrote to you to kindle the fear of God. If you haven’t written it, here’s the recipe: fear of God. At school, I remember, before the teacher arrived, we walked on our heads. But as soon as the teacher showed up, everyone went to their places and not a peep! The fear of God will do the same when it appears in the soul. Everything will fall into line there" (Letter from Bishop Feofan to Olga Stepanovna Burachok dated October 1, 1877 // IRLI. F. 34 (S.O. Burachok). No. 481. Sheets 7–8 vol. (4 pp. or 2 spreads). (Copied in part by Burachok (1991–1992) and verified by A.M. Gupalo (9.10.1996)). Sometimes mentioned with the surname Pyatin. Krutikov I.G. Saint Theophan the recluse and ascetic of the Vyshensk Hermitage // Soulful Reading. 1897. Part 1. pp. 51–52. Works like the saints of our father Theophan the Recluse: collection. letters. Holy Dormition Pskov-Pechersky Monastery; Pilgrim, 1994. Vol. V. P. 78–85. Krutikov I.G. Saint Theophan the recluse and ascetic of the Vyshensk Hermitage // Soulful Reading. 1897. Part 1. P. 52 Letter from N.A. Krutikov to Korsunsky // IR NBU. F. 162. Unit. hr. 485. L. 4. Letter from Priest P. Vinogradov to Maria Antonovna // ARPMA. F. St. Feofan (Govorova). Op. 24. D. 42. Unit. hr. 4012. L. 133 – 133 vol. Ambrose (Podobedov, 1742–1818) was Bishop of Sevsky, vicar of the Moscow diocese in 1778–1785, then headed the Kazan diocese until 1799, when he was appointed to the St. Petersburg see, where he remained until March 1818 (from 1801 - in the rank Metropolitan of Novgorod, St. Petersburg, Estonia and Vyborg); first present member of the Holy Synod; died Metropolitan of Novgorod and Olonets. Nikolsky Konstantin. Oryol Theological Seminary until 1867 (church historical outline): course. op. Kyiv. 1912 // IR NBU. F. 160. Unit. hr. 2222.S. 351, 353–356.. IR NBU. F. 160. Unit. hr. 2222. pp. 322–325. Barsukov I.P. Innocent, Metropolitan of Moscow and Kolomna according to his writings, letters and stories of his contemporaries. Reprint. ed. M., 1997. P. 4. Isidore (Nikolsky, 1799–1892) was subsequently Bishop of Dmitrov, vicar of the Moscow diocese (1834–1837); for the next seven years he headed the Polotsk and then the Mogilev dioceses; in 1844–1857 – Exarch of Georgia; from 1858 to 1860 – Metropolitan of Kyiv and Galicia; from 1860 until his death - Metropolitan of Novgorod, St. Petersburg and Finland. Nikolsky Konstantin. Oryol Theological Seminary until 1867 (church historical outline): course. op. Kyiv. 1912 // IR NBU. F. 160. Unit. hr. 2222. P. 123. Krutikov I.G. Saint Theophan the recluse and ascetic of the Vyshensk Hermitage // Soulful Reading. 1897. Part 1. pp. 53–54. Nikolsky Konstantin. Oryol Theological Seminary until 1867 (church historical outline): course. op. Kyiv. 1912 // IR NBU. F. 160. Unit. hr. 2222. L. 126–128. Nikodim (Bystritsky, 1786–1839) was Bishop of Oryol and Sevsky from 1828 until the end of his days. Zephaniah (Sokolsky, 1799–1877) was subsequently Bishop of Novomirgorod, vicar of the Kherson diocese from 1863 to 1871, when he headed the newly formed Turkestan diocese, he died as Archbishop of Turkestan and Tashkent. Nikolsky Konstantin. Oryol Theological Seminary until 1867 (church historical outline): course. op. Kyiv. 1912 // IR NBU. F. 160. Unit. hr. 2222. P. 132. Krutikov I.G. Saint Theophan the recluse and ascetic of the Vyshensk Hermitage // Soulful Reading. 1897. Part 1. P. 44. Quote by: Smolich I.K. History of the Russian Church, 1700–1917. Part 1. M., 1996. P. 423. Nikolsky Konstantin. Oryol Theological Seminary until 1867 (church historical outline): course. op. Kyiv. 1912 // IR NBU. F. 160. Unit. hr. 2222. pp. 63–64. See the formal list of the rector and professor of the Olonets Theological Seminary, Archimandrite Feofan (Govorov), 1856 (Archive of the Foreign Policy of the Russian Empire of the Ministry of Foreign Affairs of the Russian Federation. F. “Personnel Affairs. Formal Lists.” Op. 464. D. 917. Sheet 1 vol.). Smolich I.K. History of the Russian Church, 1700–1917. Part 1. M., 1996. P. 431. Nikolsky Konstantin. Oryol Theological Seminary until 1867 (church historical outline): course. op. Kyiv. 1912 // IR NBU. F. 160. Unit. hr. 2222. pp. 60–63, 95. Platon (Gorodetsky, 1803–1891), before becoming a monk, was a teacher at the Oryol Theological Seminary in 1827–1829, as well as secretary of the seminary board from October 1828 and inspector of the seminary from April 1829; at the end of September 1829 he was transferred to the St. Petersburg Theological Academy, where six months later he took monastic vows; Bishop since 1843, died Metropolitan of Kiev and Galicia, having been at the see since 1882. Works like the saints of our father Theophan the Recluse: collection. letters. Holy Dormition Pskov-Pechersky Monastery; Pilgrim, 1994. Vol. IV. pp. 31–32. During his lifetime, two collections of his sermons were published. (Words and speeches of Plato, Archbishop of Kherson and Odessa, spoken during the administration of the Kherson diocese from June 1877 to May 1880. Odessa. 1880. 2nd edition. Kyiv, 1883; Selected words and conversations spoken in different years on Sundays and holidays. Kyiv, 1892). Nikolsky Konstantin. Oryol Theological Seminary until 1867 (church historical outline): course. op. Kyiv. 1912 // IR NBU. F. 160. Unit. hr. 2222. pp. 156–157. Works like the saints of our father Theophan the Recluse: collection. letters. Holy Dormition Pskov-Pechersky Monastery; Pilgrim, 1994. Vol. IV. P. 32. Nikolsky Konstantin. Oryol Theological Seminary until 1867 (church historical outline): course. op. Kyiv. 1912 // IR NBU. F. 160. Unit. hr. 2222. L. 228. Chronicle of the life and works of St. Theophan, the Recluse of Vyshensky. 1815–1894: in 5 volumes. M.: Publishing house. Moscow Patriarchate of the Russian Orthodox Church, 2016. T. 1: 1815–1859. P. 74. Nikolsky Konstantin. Oryol Theological Seminary until 1867 (church historical outline): course. op. Kyiv. 1912 // IR NBU. F. 160. Unit. hr. 2222. pp. 191–197. Krutikov I.G. Saint Theophan the recluse and ascetic of the Vyshensk Hermitage // Soulful Reading. 1897. Part 1. P. 54. Nikolsky Konstantin. Oryol Theological Seminary until 1867 (church historical outline): course. op. Kyiv. 1912 // IR NBU. F. 160. Unit. hr. 2222. L. 190. Krutikov I.G. Saint Theophan the recluse and ascetic of the Vyshensk Hermitage // Soulful Reading. 1897. Part 1. pp. 54–55. Letter from Ivan Aleksandrovich Krutikov to Ivan Nikolaevich Korsunsky // IR NBU. F. 160. Unit. hr. 1966. L. 8–8v. Chronicle of the life and works of St. Theophan, the Recluse of Vyshensky. 1815–1894: in 5 volumes. M.: Publishing house. Moscow Patriarchate of the Russian Orthodox Church, 2016. T. 1: 1815–1859. pp. 80–81. Krutikov I.G. Saint Theophan the recluse and ascetic of the Vyshensk Hermitage // Soulful Reading. 1897. Part 1. P. 56. Nikolsky Konstantin. Oryol Theological Seminary until 1867 (church historical outline): course. op. Kyiv. 1912 // IR NBU. F. 160. Unit. hr. 2222. pp. 203–204. Chronicle of the life and works of St. Theophan, the Recluse of Vyshensky. 1815–1894: In 5 vols. T. 1: 1815–1859. M.: ed. Moscow Patriarchate of the Russian Orthodox Church, 2016. P. 88. For details, see: Nikolsky Konstantin. Oryol Theological Seminary until 1867 (church historical outline): course. op. Kyiv, 1912 // IR NBU. F. 160. Unit. hr. 2222. pp. 215–218. Krutikov I.G. Saint Theophan the recluse and ascetic of the Vyshensk Hermitage // Soulful Reading. 1897. Part 1. P. 58. Letter from Saint Theophan to Stepan Onisimovich Burachk // CIAM. F.2355. Op. 1. D. 262. L. 27. Rybinsky V.P. In memory of His Grace Theophan, Bishop of Vladimir and Suzdal // Proceedings of the KDA. 1894. No. 4. P. 422. Krutikov I.G. Saint Theophan the Recluse... P. 58. Memories of the Right Reverend Theophan // IR NBU. F. 160. Unit. hr. 1968. L. 28. Works like the saints of our father Theophan the Recluse: collection. letters. Holy Dormition Pskov-Pechersky Monastery; Pilgrim, 1994. Vol. 1. P. 260. According to the memoirs of Saint Innocent (Veniaminov), in his youth, as one of the first students at the Irkutsk Seminary, he was supposed to become a candidate for admission to the Moscow Theological Academy. But before graduating from the seminary, he got married and was appointed to parish ministry (See: Barsukov I.P. Innokenty, Metropolitan of Moscow and Kolomna according to his writings, letters and stories of his contemporaries. Reprint. Publishing house M., 1997. P. 8–9). Smirnov P. A. The life and teaching of St. Theophan the Recluse. Syntagma, 2008. P. 17. Nikolsky Konstantin. Oryol Theological Seminary until 1867 (church historical outline): course. op. Kyiv, 1912 // IR NBU. F. 160. Unit. hr. 2222. L. 369–370. Krutikov I.G. Saint Theophan is a recluse and ascetic of the Vyshensk Hermitage. Soulful reading. 1897. Part 1. P. 45. The “debriefing” alone - sending to military service all those subject to exclusion from the clergy and students of theological schools dismissed for poor performance - secured the title of the strictest for Bishop Nicodemus (see: Nikolsky Konstantin. Oryol Theological Seminary until 1867 (church historical essay): course work. Kyiv. 1912 // IR NBU. F. 160. Ed. 2222. pp. 374–376). Innokenty (Borisov, 1800–1857), Bishop of Chigirinsky, vicar of the Kyiv diocese in 1836–1840, later Bishop of Vologda and Ustyug, then Kharkov and Akhtyrsky (1840–1848); Archbishop of Kherson and Tauride 1848–1857; saint (in 1997 Innocent of Kherson was canonized as a locally revered saint in the Odessa diocese of the Ukrainian Orthodox Church). Rostislavov D.S.]. St. Petersburg Theological Academy before Count Protasov // Bulletin of Europe. St. Petersburg, 1874. 9. pp. 173–175. Quote by: Georgy (Tertyshnikov), archimandrite. Master's thesis. T. 1. Part 1. P. 48. Korsunsky I.N. His Eminence Theophan, formerly of Vladimir and Suzdal. M., 1895. P. 9. Jeremiah (Soloviev, 1799–1884), later Bishop of Chigirin, vicar of the Kyiv diocese (1841–1843), first bishop of the Caucasus and Black Sea (1843–1849), bishop of Poltava and Pereyaslavl (1849–1850), bishop of Nizhny Novgorod and Arzamas (1850–1857), died Schemabishop John, spent his last years in seclusion. Some of his sermons and a small part of his spiritual writings have been published. A significant part of his ascetic creations has been preserved in manuscripts in the personal collection of St. Theophan in the ARPMA. Bogdanova T.A. His Grace Jeremiah, Bishop of Nizhny Novgorod (1799–1884). URL: http://expositions.nlr.ru/ex_manus/clirics/jeremiah.php Letters from Bishop Theophan to Jeremiah (Soloviev) // OR RNL. F. 573. A II/307. L. 318–321 vol. Dimitry (Muretov, 1811–1883), later bishop of Tula and Belev (1851–1857), Kherson and Odessa (1857–1874), Yaroslavl and Rostov (1874–1876), died archbishop of Volyn and Zhitomir. Florovsky G. Ways of Russian theology. Paris, 1937. P. 219. Rybinsky V.P. In memory of His Grace Theophan, Bishop of Vladimir and Suzdal // Proceedings of the Kyiv Theological Academy. 1894. No. 4. P. 422. Smolich I.K. History of the Russian Church, 1700–1917. M., 1996. Part 1. P. 443. Macarius (Bulgakov, 1816–1882), Bishop of Vinnitsa (1851–1857), Tambov and Shatsky (1857–1859), Kharkov and Akhtyrsky (1859–1868, 1862 – Archbishop), Archbishop of Lithuania and Vilna (1868–1879), died Metropolitan Moskovsky and Kolomensky. Certificate extracted from the files of the Internal Board of the Kyiv Theological Seminary // TsGIAU. F. 711. Op. 1. Unit hr. 1884. L. 8. Georgy (Tertyshnikov), archimandrite. Master's thesis. T. 1. Part 1. P. 50. Georgy (Tertyshnikov), archimandrite. Master's thesis. T. 1. Part 1. P. 50. Feofan (Avsenev, 1810–1852), later archimandrite (from 1846), inspector of the Academy, rector of the Russian embassy church in Rome. Antonin (Kapustin, 1817–1894), later a teacher at the Kyiv Theological Academy, from 1853 – archimandrite, rector of churches at the Russian embassies in Athens (1850–1859) and Constantinople (1860–1865), head of the Russian spiritual mission in Jerusalem (1865–1894), church leader and scientist Byzantine scholar, correspondent of St. Theophan. Krutikov John, priest. Memories of Saint Theophan // IR NBU. F. 160. D. 1967. L. 10 vol.–11. Russian biographical dictionary. T. 2. St. Petersburg, 1900. P. 98. Georgy (Tertyshnikov), archimandrite. Master's thesis. T. 1. Part 1. P. 51. Georgy (Tertyshnikov), archimandrite. Master's thesis. Memories of the student life of Right Reverend Theophan, left by Archpriest Krasnitsky. May 5, 1894 (IR NBU 160 N 1964. Krasnitsky “V.F. Memoirs of the student life of the Most Reverend Theophan. L. 1–2 vol.). Archimandrite Lavrentiy (Makarov, 1808–1876) was the abbot of the Kiev Pechersk Lavra from 1844, the abbot of the Kyiv Vydubitsky Monastery from 1852 and the Valdai Iversky Monastery from 1854 to 1873, and since 1874 he has been in retirement in the same monastery; correspondent of St. Theophan. Works like the saints of our father Theophan the Recluse: collection. letters. Holy Dormition Pskov-Pechersky Monastery; Pilgrim, 1994. Vol. IV. P. 32. Letter No. 566 dated February 17, 1892 Korolkov I., prot. His Eminence Theophan, former bishop. Vladimirsky, and Colonel S.A. Pervukhin, in their mutual correspondence: on the centenary of the birth of Bishop Feofan. Kiev, 1815. pp. 29–30. Works like the saints of our father Theophan the Recluse: collection. letters. Holy Dormition Pskov-Pechersky Monastery; Pilgrim, 1994. Vol. VII. pp. 95–96. In a letter to N.I. Florinsky: “Only Fr. Lavrentiy surpasses me in this [in laziness – Ed.]. But no one can compete with him” (13. II. 1875). Works like the saints of our father Theophan the Recluse: collection. letters. Holy Dormition Pskov-Pechersky Monastery; Pilgrim, 1994. Vol. VII. P. 96. It was in these subjects that he showed the highest performance (See: Rybinsky V.P. In memory of His Eminence Theophan, Bishop of Vladimir and Suzdal // Proceedings of the KDA. 1894. No. 4. P. 422). Rank list of KDA students // TsGIAU. F. 711. Op. 3. Unit hr. 237. L. 33. Mikhail (Monastyrev, 1815–1846) was tonsured, later a professor at the Kiev Theological Academy in the department of biblical hermeneutics and accusatory theology. His course essay earned the following review from St. Philaret (Drozdov): “There would be no reason for this author to be denied a doctorate if he asked for it” (Krasnitsky V.F. Memoirs of the student life of the Right Reverend Theophan // IR NBU. F. 160. Item. 1964. L. 2v.). Zhdanov D.A. (1812–1897), later a teacher at the Kiev Theological Seminary, member of the Kiev Theological Consistory, archpriest of the St. Sophia Cathedral, famous preacher, correspondent of St. Theophan. Pozdeev M.A. (1816–1892), subsequently was a teacher at the Oryol Theological Seminary for 26 years, archpriest of the St. George Church in Orel, member of the Oryol Theological Consistory. Nestor (Veselov, 1807–1850s), monk, caretaker of the Kherson Theological School, teacher of the Kaluga Theological Seminary. Quote by: Nikolai Florinsky, prot. In memory of the Right Reverend Bishop Feofan // Sunday reading. Kiev, 1894. No. 22. P. 349. TsGIAU. F. 711. Op. 1. Unit hr. 1364. L. 6, 8, 9, 11; TsGIAU. F. 711. Op. 1. Unit hr. 1719. L. 6, 7, 8, 9, 10v., 11; Proceedings of KDA. 1894. No. 4. P. 422. Krasnitsky V.F. Memories of the student life of the Right Reverend Theophan // IR NBU. F. 160. Unit. hr. 1964. L. 2. Inventory of manuscripts of St. Theophan received by Russik // APRMA. F. St. Feofan (Govorova). Op. 24. Units hr. 4290. L. 16ob. On the appointment of senior staff of the KDA rooms // TsGIAU. F. 711. Op. 1. Unit hr. 1517. L. Zob. TsGIAU. F. 711. Op. 1. Unit hr. 1511. L. 1v.; RGIA. F. 802. Op. 2. Unit hr. 337. L. 8ob., 46ob. Nikolai Florinsky, prot. In memory of the Right Reverend Bishop Feofan // Sunday reading. Kiev, 1894. No. 22. P. 349. Subsequently, archpriest of the cathedral in Vyatka. See: Chronicle of the life and works of St. Theophan, the Recluse of Vyshensky. 1815–1894: in 5 volumes. M.: Publishing house. Moscow Patriarchate of the Russian Orthodox Church, 2016. T. 1: 1815–1859. P. 186. Krasnitsky V.F. Memories of the student life of the Right Reverend Theophan // IR NBU. F. 160. Unit. hr. 1964. L. 1v.–2. Korsunsky I.N. His Eminence Theophan, formerly of Vladimir and Suzdal. M., 1895. P. 11 Krasnitsky V.F. Memories of the student life of the Right Reverend Theophan // IR NBU. F. 160. Unit. hr. 1964. L. 2v. The Kiev-Brotherly Epiphany Monastery, destroyed during the years of Soviet power, was located in Podol. The building of the Kiev Theological Academy was adjacent to its buildings. Krasnitsky V.F. Memories of the student life of the Right Reverend Theophan //IR NBU. F. 160. Unit. hr. 1964. L. 1v. Works like the saints of our father Theophan the Recluse: collection. letters. Holy Dormition Pskov-Pechersky Monastery; Pilgrim, 1994. Vol. III. pp. 66–67. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. St. Petersburg, 1859, pp. 137–151. Works like the saints of our father Theophan the Recluse: collection. letters. Holy Dormition Pskov-Pechersky Monastery; Pilgrim, 1994. Vol. III. P. 66 Quote by: Rybinsky V.P. In memory of His Grace Theophan, Bishop of Vladimir and Suzdal // Proceedings of the KDA. 1894. No. 4. P. 422. T-a. Senya and Egorushka // Soulful reading. 1894. Part 3. P. 506. Georgy (Tertyshnikov), archimandrite. Master's thesis. T. 1. Part 1. pp. 53–54. Presentation of the internal board of the KDA to Metropolitan Philaret of Kyiv and Galicia // TsGIAU F. 711. Op. 1. Unit hr. 1884. L. 2. AVPRI. F. 161. II-9. Op. 46. ​​1854 D. 7. L. 12–14.; F. “Personnel Affairs. Formal lists." Op. 464. D. 917. L. 1v.; TsGIAU F. 711. Op. 1. Unit hr. 1884. L. 2–2v.; Proceedings of the MDA. 1894. No. 4. P. 422. Works like the saints of our father Theophan the Recluse: collection. letters. Holy Dormition Pskov-Pechersky Monastery; Pilgrim, 1994. Vol. III. C. 238. Filaret (Amphiteatrov, 1779–1857) was Metropolitan of Kyiv and Galicia from 1837, member of the Holy Governing Synod in 1836–1842; Secretly tonsured into the schema in 1841, St. Parthenius (Krasnopevtsev, 1792–1855), hieroschemamonk and confessor of the Kiev Pechersk Lavra since 1838, reverend (canonized by the Ukrainian Orthodox Church of the Moscow Patriarchate in 1993). Krutikov John, priest. Memories of Saint Theophan // IR NBU. F. 160. Unit. hr. 1967. L. 17–17v. Preparation for the retreat and the reclusive life of the Right Reverend Theophan // Soulful Reading. 1894. Part 1. P. 522. AVPRI. F. 161. II-9. Op. 46. ​​1854 D. 7. L. 12–14.; F. “Personnel Affairs. Formal lists." Op. 464. D. 917. L. 2v. Extract from the files of the internal board of the KDA on the diaconal ordination of academy students // TsGIAU F. 711. Op. 1. Unit hr. 1884. L. 8. The same date is reported in the published obituary (Proceedings of the MDA. 1894. No. 4. P. 423). Obituary of Bishop Feofan // Proceedings of the MDA. 1894. No. 4. P. 423. Formal list of the cathedral hieromonk Feofan (Govorov) at our Spiritual Mission in Jerusalem // AVPRI. F. 161. II-9. Op. 46. ​​1854 D. 7. L. 12–14.; F. “Personnel Affairs. Formal lists." Op. 464. D. 917. L. 2v. Certificate of confession and swearing-in of Hierodeacon Feofan (Govorov) before priestly ordination // TsGIAU. F. 711. Op. 1. Unit hr. 1884. L. 28. Chronicle of the life and works of St. Theophan, the Recluse of Vyshensky. 1815–1894: in 5 volumes. M.: Publishing house. Moscow Patriarchate of the Russian Orthodox Church, 2016. T. 1: 1815–1859. pp. 870–871. Archive of the foreign policy of the Russian Empire of the Ministry of Foreign Affairs of the Russian Federation. F. “Personnel Affairs. Formal lists." Op. 464. D. 917, l. 2 rev.–3. Philaret (Drozdov, 1782–1867), Metropolitan of Moscow and Kolomna since 1826, saint. Quote by: Georgy (Tertyshnikov), archimandrite. Master's thesis. T. 1. Part 1. P. 52.