Научная конференция «Жизнь и труды святителя Феофана Затворника – в истории и современности» (Москва, 16 июня 2017 года)
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Greetings from Metropolitan Mark of Ryazan and Mikhailovsky
Dear Bishop Clement, all-honorable fathers, brothers and sisters!
I cordially welcome all participants in the scientific conference “The Life and Works of St. Theophan the Recluse in History and Modernity,” which is designed to highlight the next stage in the multifaceted activities of the community of researchers to study the personality and works of St. Theophan the Recluse of Vyshensky, preparing for the publication of the Complete Collection of His Works.
Studying and presenting to our people the great spiritual heritage of this holy father is the most important task of our time, in which we are witnessing a tragic confusion of concepts and a retreat from the eternal values preserved and affirmed by Orthodoxy. In Russian theological schools, in obediences in church missions abroad, while serving in bishop's departments, but especially in the silence of the Vyshensky retreat, the holy personality of St. Theophan was formed, through whom the grace of God “in many parts and in many ways” testified to its power to arrange for man the path to salvation. It was to this goal that the life and works of the reclusive archpastor were subordinated.
In the year of the centenary of the entry of our Fatherland into the era of widespread desecration of shrines and fratricidal war, in the times about which the prophet Daniel said (3, 32): “... and you delivered us into the hands of lawless enemies, vile apostates, and to an unrighteous and wicked king more than all the earth”; We turn with special trepidation to the Vyshensky Recluse as a prophet who foreshadowed this fierce time of bloody persecution, for which he was called by Archbishop Averky (Taushev) “the herald of God’s punishment for the Russian people.” “A hidden persecution against Christianity arose,” wrote Saint Theophan, “(which began to break out clearly, as recently in Paris). What happened there on a small scale must be expected over time on a larger scale... Save us, Lord!” 501
Today, the bright personality of the saint and his grace-filled creations are capable of serving both the faithful children of the Church and compatriots deprived of spiritual enlightenment to strengthen their faith in the Orthodox faith, love for our Holy Church, and follow the patristic path of deification, which makes the works of the current conference especially significant and relevant.
I sincerely wish successful and fruitful work to its participants, God’s help and inspiration to you, dear Bishop Clement, and your associates in preparing with hope the Complete Works of St. Theophan the Recluse, which is expected by the Church.
Greetings from the Rector of the St. Petersburg Theological Academy, Archbishop of Peterhof Ambrose
Your Eminence, dear Lord!
Dear participants and guests of the scientific forum!
On behalf of the professors, teachers and students of the St. Petersburg Theological Academy, I cordially welcome all of you who have gathered together to share the results of their scientific research in the field of studying the spiritual achievement and theological heritage of the wonderful spiritual writer of the Russian Church, St. Theophan the Recluse.
In the history of the St. Petersburg Theological Academy, this outstanding ascetic and theologian occupies a special place, despite the fact that he was a graduate of another - the Kyiv Academy. Hieromonk Feofan (Govorov), as is known, from 1844 to 1847. taught moral and pastoral theology at the capital's Academy. Two more years - from 1857 to 1859. - headed the Academy on the Neva as its rector.
However, the story of the relationship does not end there. In 1889, the Council of the St. Petersburg Academy, without any negotiations or contacts with the then already famous recluse, initiated the award of the degree of Doctor of Theology to its former rector. A special commission of professors was created, which made a positive decision with the words that Bishop Theophan “was a theologian not only in the narrowly special sense of the word, i.e. the author of such specially learned theological works that would be intended only for a limited, specially educated circle of learned adherents of theological science, and a theologian in the best and broadest sense of the word, a theologian who, without being confined to the narrow sphere of special scholarship, spoke and wrote in a language accessible to a wide range of people thirsting for spiritual enlightenment.” In 1890, the Council of the St. Petersburg Theological Academy awarded Saint Theophan the highest theological scientific degree, about which the saint himself said: “This doctorate makes me very happy.”
However, that's not all. Soon after the death of the saint, an intensive study of his life and multifaceted literary heritage began at the capital's Academy. The development was carried out not only by mentors, but also by students. So, from 1889 to 1918. At least 9 candidate's theses were written, 4 of which have survived to this day.
It is very pleasing that for the last two years a new course, Russian Patrolology, has been taught within the walls of our Academy, in which a significant place is given to the study of the heritage of St. Theophan the Recluse. It can already be stated that among students, Vyshensky the Recluse is one of the most beloved and read authors. I note that both teachers and students are looking forward to the publication of the “Complete Collection of the Works of St. Theophan the Recluse,” as well as the “Chronicle of the Life and Works of St. Theophan.”
Through the prayers of St. Theophan, may the Lord bless the work of the conference, and may its participants give wisdom to understand the lofty and God-enlightened thoughts set forth in the works of this great saint of our Mother Church.
M.I. Shcherbakova, Head of the Department of Russian Classical Literature, IMLI RAS, Professor, Doctor of Philology. Sci. Saint Theophan, the Recluse of Vyshensky, and Zephaniah (Sokolsky), the first Archbishop of Turkestan: the intersection of destinies
2017 is an anniversary year for the Russian Spiritual Mission in Jerusalem. 170 years ago, in 1847, the first employees of the Mission were sent to the Holy Land: Archimandrite Porfiry (Uspensky), Hieromonk Feofan (Govorov) and students P.A. Soloviev and N.P. Krylov.
From St. Petersburg to Odessa, to continue their journey by sea, the Mission staff left on October 14 and were soon in Mogilev, where they were received by Archimandrite Zephaniah (Sokolsky), rector and professor of theology of the Mogilev Seminary and abbot of the Mogilev-Brotherly first-class monastery. He was transferred to this position in February 1847. Both Archimandrite Porfiry and Hieromonk Theophan were known to Father Zephaniah.
Archimandrite Zephaniah, in the world Stefan Vasilyevich, was born on November 26, 1799 in the family of a priest in the village of Esko, Tver province. When his father Vasily Bulanov (family name) entered the Tver Seminary, the rector’s father, taking into account the boy’s handsome appearance and lively character, renamed him Sokolsky.
Stefan graduated first from the Bezhetsk Theological School, then from the Tver Theological Seminary in 1827 - the St. Petersburg Theological Academy, seventh, with a master's degree. A lower course - in 1829 - Konstantin Aleksandrovich Uspensky graduated from the Academy as a senior candidate and 14th on the list, in monasticism Porfiry. The friendship between the two graduates lasted until the last days of their lives.
After monastic tonsure in honor of one of the 12 minor prophets and ordination in September 1827, Hieromonk Zephaniah began his ministry in the spiritual and educational department, which lasted 21 years. During this time, he held mentoring and leadership positions in seven seminaries and governed seven different monasteries during this period. First there were the Tver Seminary, the Vologda Seminary, and the Arkhangelsk Seminary. Vologda is associated with another fraternal spiritual bond that lasted all my life. Hieromonk Zephaniah prepared Dimitri Aleksandrovich Brianchaninov, later Bishop Ignatius of the Caucasus, for tonsure as a monk.
In May 1835 Fr. Zephaniah was transferred to the position of rector and professor of theology at the Oryol Seminary and promoted to archimandrite of the third-class Mtsensk Monastery.
The Kiev archive of the National Library of Ukraine preserves the report of Archimandrite Dimitri (Muretov), who audited the Oryol Seminary: “The rector of the seminary and professor of theology, Archimandrite Zephaniah, is very capable of carrying out the positions assigned to him; teaches theology with full zeal; manages the seminary actively and prudently; deserves the approval of his superiors" 502 .
Beginning of the rectorship of Fr. Zephaniah coincided with the completion of the seminary course in Orel by Georgy Vasilyevich Govorov, in the monasticism of Feofan. Several pieces of evidence survive about this brief intersection of two remarkable destinies.
In July 1835, seminary graduates had to take exams three times. Firstly, to the diocesan Bishop Nikodim (Bystritsky), who inspected the seminary. Then, after the dismissal of the previous rector, inspector Venedikt began to carry out tests; and on July 2 he arrived in Oryol. Zephaniah, and the exams were held for the third time 503. Pupils from all departments then wrote essays on topics given by the bishop himself. Georgy Govorov, who was especially distinguished by his knowledge of Holy Scripture, chose the topic of theology: “Why is the incarnation of God necessary for the salvation of the human race?”
When the time came to appoint the best students to the Kyiv Academy, the rector, Archimandrite Zephaniah, for some reason did not include Georgy Govorov in the list presented to Bishop Nicodemus. However, the Eminence made an amendment, since at one time he noticed Govorov’s outstanding answers in exams on the Holy Scriptures; He especially valued this knowledge in his students.
Archimandrite Porfiry wrote about the meeting in Mogilev in his diary: “I spent two days (October 22 and 23) with the rector of the local Brotherhood Monastery, Archimandrite Zephaniah, who was my friend at the Theological Academy, and persuaded him to re-apply for service at our embassy in Constantinople” 504.
Arguments about. Porfiry, as one might assume, influenced Fr. Zephaniah, because just four months later, on February 11, 1848, he was appointed rector of the church at the Russian Embassy in Constantinople. This appointment ended the ministry of Fr. Zephaniah in spiritual and educational positions.
Constantinople opened a new page in the biography of Archimandrite Zephaniah. His acquaintance with the East began.
The proximity of the Holy Land, where the first Russian missionaries carried out their obedience, could not help but attract the arch. Zephaniah. And in the summer of 1850 he undertook a pilgrimage to Jerusalem. He was accompanied by officers of the Russian brig on which he rode from Constantinople to Jaffa and back. “All my companions,” he wrote in his famous travel essay Trip to the Jordan, “of which there were more than 25 (including sailors), upon arrival in Jerusalem fasted with me, and then they all confessed to me and partook of the Holy Mysteries at the Holy Sepulcher” 505.
The essay “A Trip to the Jordan” reveals to the reader the undoubted artistic talent of Fr. Zephaniah, his gift of preaching, the makings of an educator, his research ardor. Three key episodes of the essay are dedicated to the three shrines of ancient Palestine - Bethany, Paran, Jordan. And in all descriptions, the knowledge of biblical history is inspired by living feeling and faith; the time that separates the pilgrims from the events of the first centuries of Christianity loses its destructive power.
“Under the leadership of a kawas and a dragoman, with special guides from the Patriarchate, and under the cover of a guard of fifteen Bedouins, led by two sheikhs,” 506 Fr. Zephaniah and Russian sailors from Jerusalem to Jericho via Bethany, the hometown of Lazarus, Martha and Mary. The place where their home is believed to have been noted at the beginning of the fourth century by St. Helena, who founded a monastery there. It was subsequently destroyed, but then rebuilt by the Crusaders. “From this last point,” wrote Fr. Zephaniah - many ruins have survived to this day, among which massive fragments of a stone wall are especially noticeable. Not far from these ruins, on a hill, stands a fairly decent djami (Turkish mosque), which, according to Muslims, supposedly stands above the very grotto or funeral den in which Lazarus was resurrected. Not without mental shock, I descended into the gloomy dungeon, overwhelmed with awe, I felt that I was trembling all over, and that cold sweat was running down my face.
Without entering into a critical investigation as to whether a resurrected dead man was actually lying here, I rushed after the guide, and as soon as I stepped onto the damp soil of the grave den, I gave him my candles, and, prostrating myself in silence before the Conqueror of hell and death, I prayerfully read the troparion containing the essence of the miracle that took place here. The guide said something and began to climb into the upper cave; but I didn’t hear him and remained still below” 507.
The unbearable summer heat has always been a serious test for Russian fans in the Holy Land. However, as we see in the subsequent narrative, Arch. Zephaniah even then found the strength to overcome it, which, no doubt, helped him in his subsequent service in Turkestan. “I didn’t want to,” he writes, “or better yet, it was a pity to waste time in untimely sleep or empty ranting in a country where almost every wildland and valley is marked by a varied manifestation of the power of God, acting, according to the measure of faith, in God’s elect” 508 .
Assuming that they are located not far from Faran, an ancient monastery founded at the beginning of the 4th century. St. Chariton the Confessor in the cave where the robbers brought him, arch. Zephaniah asked one of the guides if he knew this place. To our surprise, it turned out that the guide six months ago, on behalf of Andrei Nikolaevich Muravyov, found this shrine and could show it. “The first time I drove for more than a day and didn’t find it, but the second time I found it” 509.
We hit the road. “The scorching midday sun more than once forced me to look back, like Lot’s wife, and ask the guide how far it was still. All that appeared to me from the first time was, in the truest sense, a wild, lifeless, deaf and uninhabited wilderness, with several lairs for jackals and hyenas. But, looking further, I saw that the ravine was, as it were, bordered on two opposite sides by semi-sheer rocky walls, along which in different places and at different heights various openings were visible, serving as the mouths of caves. On the right side, more than half of it appeared, a cave under an overhanging rock with a large entrance.
“Isn’t this,” I asked, “the cave in which the robbers originally lived, and which was later converted into a church by the holy confessor?”
- This one is the same. It's a pity that the other half of it is not visible from here. Traces of church structure are quite visible there.
- So, St. were hidden here too. relics of the venerable founder of the monastery.
- Here; but they say that they were later transferred to another of his monasteries, which was called the ancient monastery.
- It's all the same. The fact is that here he began, and here he finished his ascetic labor.
The sad picture of what I saw plunged me into thought. What desolation, what ruins! Meanwhile, all this was created and flourished in its time. The all-destroying hand of time does not spare anything on earth, that of the earth and in time. What bleak deadness! However, in this way only the visible and material is destroyed and dies, while the invisible and divine remains what it is - indestructible, eternally alive and living" 510.
The next day, the pilgrims arrived at the Jordan. For every pilgrim, the anticipation of meeting the place where the Savior received the rite of baptism at the hands of John the Baptist is associated with a certain expected visual image, full of unearthly beauty and holiness.
And arch. Zephaniah, “approaching the Jordan, imagined only one thing, and with his eyes he searched for one thing, and all strived for one thing, in order to quickly see the light blue transparent surface of the streams, reviving and cooling.
“What was my amazement,” he continues, “when I saw in the depression between the banks some kind of muddy mass of colorless moisture, which, without reflecting a single object, rushed down with such speed that it seemed to be pushing itself out of its bed, now rising in the middle in a wavy, winding ridge, now lying down and swirling in huge rotating circles. And isn’t this exactly what Abbot Daniel meant when he noted about the Jordan briefly, but very significantly: “The Jordan River flows with swift water and cunning greatness.”
Such a surprise, such a sharp, diametric contrast between reality and the imaginary, greatly struck me. And I admit, I could not resist the temptation. Fortunately, this state of unsustainable temptation was instantaneous. Following this and immediately, with complete faith and humility, I fell to the ground, and imagining what had once happened here, I made three prostrations to the ground. My companions who arrived in time also prayed. On their tired faces, and through the dust and sweat, a reflection of genuine joy was visible that such a tedious journey was over, and its goal had been successfully achieved. And so we all, in a feeling of gratitude to the Trinitarian Deity, sang the troparion to the Epiphany in a rather harmonious choir. At the end of it, some rushed to the river to quench their burning thirst; but I reminded that we all voluntarily made a vow to endure and endure the day’s heat and heat until the end, i.e. before the consecration of the water, and that this consecration will begin immediately.
At that same moment, in the shade between spreading and dense tsakums, willows and oleanders, the great consecration of the holy epiphanies began - a consecration that was usual in its rite, but unusual in the local situation and, of course, the only one in the life of each of us who were here, judging by the many obstacles and difficulties inevitable for an Hyperborean to move from the banks of the Northern Dvina and Volga to the coast Jordanian.
Need I say that nowhere have I sung or read with such feeling and expression as here at the moment described - that nowhere and never have I been so struck by the inner meaning and significance of this mysteriously reminiscent sacred rite as here. Not I alone, but all those praying with me were in a special and intense mood of spirit. When reading the prayer “Great art thou, O Lord, and wonderful are thy works,” most of them naturally fell to their knees. This touched me very much, and I followed their example, and everyone else followed mine, not excluding the Bedouins themselves, who were carried away by the general movement.
Such a living picture of unfeigned reverence raised the spirit of prayer in all of us and inflamed the feeling of tenderness almost to the point of tears. I could hardly continue reading this prayer, which now seemed to all of us incomparably higher, stronger, more sacred, more solemn. When it came to the immersion of the cross, oh, with what heartfelt sympathy and joy all those present, as if with one heart and mouth, sang: I am baptized in the Jordan, O Lord!
I don’t remember what was happening in me, what I thought and felt at this extraordinary moment. I only remember that every time I approached the river and immersed the life-giving cross in it, each time I imagined, and I seemed to see, that the great Prophet, preacher and Forerunner was immersing the Most Holy Saints in these same streams, touching the top of His head. And this living thought, reflected in my heart with an inexpressible feeling of tenderness and delight, overwhelmed me to such an extent that my voice was interrupted, my hands trembled and I cried... Yes... I cried, but with such sweet tears that such a moment, if it could be repeated for me, would it be only there, where myriads of blissful spirits see the ineffable beauty of the Trinitarian light and exalt to him an ever-praising hallelujah! Having crossed everyone with the cross and sprinkled them from the Jordan itself, I finally not only drank the blessed water, but also washed my face and head with it. Oh, how tasty, pleasant, life-giving, joy-creating it was!” 511
Finally, everyone rushed into the water. «Чтобы предупредить несчастные случаи на реке не мелкой и весьма быстрой», – поясняет арх. Zephaniah, “The Patriarchate takes its own measures, which cannot but be approved. Выше того места, где обыкновенно купаются, к деревам, более вдавшимся в воду, привязывается одна или две толстых верёвки, и длинные концы их протягиваются по течению реки параллельно и не в большом один от другого расстоянии. For those who are timid and unskilled in swimming, such subsidies are not superfluous; но наши моряки, по привычке к водной стихии, плавали как рыба, и без всяких вспоможений, бороздили реку по всем направлениям, переплывая даже и на онпол её. Русская натура, не оставляющая русского человека и на Иордане, точно так же, как на Буге и на Днепре, изумляла многих из наших драбантов-спутников, вероятно не видавших ещё в подобных размерах таких эволюций и диверсий на воде» 512 .
The pilgrimage to Jerusalem of Archimandrite Zephaniah coincided with the expedition of the staff of the Russian Ecclesiastical Mission to Egypt, and the meeting with Archimandrite Porfiry and Hieromonk Theophan did not take place this time. Regretting that it was not possible to meet “and talk, as it used to be, long after midnight,” Archimandrite Porfiry wrote to Constantinople: “The story of others about your journey and worship of the God-Man at his life-giving Tomb was for me the same as a dream. I understood that you were in the Holy City, but the concept is not the same as seeing a face and hearing a friendly voice. Be so. My walk through the deserts was very pleasant to me. And I returned from there with a supply of new knowledge. You will see this supply, although not all, with the envoy” 513.
Both correspondents treasured the opportunity to share the results of their reflections, valuing each other's gift of reasoning, deep insight and utmost frankness.
The Eastern War was brewing, and the Jerusalem mission, being on the front line of opposition to Catholic expansion in the Holy Land, was practically forgotten and abandoned by official St. Petersburg. With confidence that the arch. Zephaniah will understand everything correctly, arch. Porfiry wrote to him in April 1851: “My period of stay in Jerusalem is over, and there is not a word from St. Petersburg, neither about a recall, nor about a new term. This condition is painful. I cannot understand such inattention from the authorities not to my person, but to the entire spiritual embassy” 514.
In the May response letter from Constantinople there are no less bitter words: “I just finished reading your report. What can I say about him? Much, much encyclopedic erudition and learning, not school, but practical, developed in the crucible of sound self-thinking and experience - this is what especially attracted my attention and makes me love you, respect and kiss you even more. But do you know what I’ll tell you about this? I will tell you my fear and apprehension that you and your works will not be understood, will not be unraveled, and will not be appreciated. However, this does not keep you in the most useful field of your arduous action. They won’t understand now, they will understand later - future centuries” 515.
Archimandrite Zephaniah, like his comrade at the St. Petersburg Theological Academy, left behind an extensive legacy. He knew Italian and French perfectly, and translated from Greek. He translated from the ancient Syro-Chaldean language into Russian: “The Twelve Words of Nestorius...” and “The Dispute between Nestorius and Cyril, read annually in the Nestorian churches on the feast of the Three Ecumenical Teachers (Theodore, Diodorus, Nestorius).” He translated the “Short Catechism” and “Sacred History” into Syro-Chaldean. A year before his death, he prepared and published a two-volume book “Words and Speeches” in St. Petersburg. At the same time, and there, in the northern capital, the work of Bishop Zephaniah, “Modern life and liturgy of heterodox Christians, Jacobites and Nestorians...” was published - a kind of result of his many years of research, published in church periodicals, and the only special work in Russian literature on this subject. Of unconditional scientific interest are the notes of Bishop Zephaniah “From a diary on service in the East and West,” published in St. Petersburg in 1874.
Individual evidence has reached us of a purely everyday nature, characterizing pressing problems that often arose before our compatriots in foreign lands. Thus, in a letter to Hieromonk Theophan in Jerusalem, Archimandrite Porfiry from Kyiv sent an order: “Will the cook of the father of Archimandrite Zephaniah from Constantinople come to Jerusalem? He is a master of his craft. His name is Emelyan, novice. I ask you to accept him so that he can teach Yusef how to cook food. Make arrangements so that Yusef is not offended. And tell Emelyan that Father Archimandrite will reward you for your efforts upon your return. If Emelyan agrees to stay with us forever, so much the better. A good cook is like good gold” 516.
After the Constantinople ministry, interrupted due to the Eastern War, Archimandrite Zephaniah was sent first to Rome, as rector of the mission church of the Russian Orthodox Church.
In September 1861, the Holy Synod, discussing the matter of the desire of the Nestorians living in the Persian provinces to join Orthodoxy, decided to send Archimandrite Zephaniah to Erivan, where he stayed for about two years. There is every reason to believe that the decision followed as a result of the opinion of Theophan, at that time already the Bishop of Tambov and Shatsk, expressed in a letter to the Chief Prosecutor of the Holy Synod, Alexander Petrovich Tolstoy: “Fathers Archimandrites Porfiry and Zephaniah are the most familiar with this matter. Archimandrite Antonin of Constantinople may also be suitable” (Kapustin-M. Shch.) 517.
On February 28, 1863, at the Holy Synod, Archimandrite Zephaniah was named Bishop of Novomirgorod, vicar of the Kherson diocese. The consecration took place three days later in the Alexander Nevsky Lavra. A new assignment soon followed - to Georgia - which became the threshold of the main mission of Bishop Zephaniah in the East, in the Turkestan region, where he was appointed by the decision of the Holy Synod on November 12, 1871, becoming the first bishop of the newly established Turkestan and Tashkent diocese. Here he spent six years without leaving and passed on to the Lord on November 26, 1877 in the city of Verny (present-day Alma-Ata). Two months before his death, His Grace Zephaniah was elevated to the rank of Archbishop of Turkestan and Tashkent.
V.V. Kashirina, Dr. Philol. Sci. Saint Theophan in the fight against schismatics
In the middle of the 17th century. in accordance with the practice of the Universal Church, Patriarch Nikon of Moscow and All Russia and Tsar Alexei Mikhailovich made changes to some rituals of the Russian Orthodox Church, which led to a schism, because Some believers left the subordination of the church authorities. Professor of the Department of History and Exposure of Schism at the Moscow Theological Academy, contemporary of St. Theophan N.I. Subbotin defined the schism as follows: “a schism in its essence and in the entirety of the sects that make it up is precisely the deviation of a Russian person from Orthodoxy to another faith” 518.
Before the decree of April 17, 1905 “On strengthening the principles of religious tolerance,” the Old Believers were called schismatics 519. According to the “Decree” of 1905, Old Believers were given equal civil rights with other citizens: “Recognize that falling away from the Orthodox faith to another Christian confession or doctrine is not subject to persecution and should not entail any unfavorable consequences in relation to personal or civil rights, and a person who has fallen away from Orthodoxy upon reaching the age of majority is recognized as belonging to that faith or the creed that it has chosen for itself” (paragraph 1).
Over the course of several centuries of church schism, the state's attitude towards schismatics changed. In the 19th century, on the one hand, the prevailing opinion was regarding the need for missionary work with schismatics, on the other hand, during the reign of Emperor Nicholas I, a consistent policy was pursued to tighten measures in relation to schismatics. In 1834, Old Believers were forbidden to keep registries (previously, extracts from them were a legal document and replaced a passport). In 1835, a decree was issued dividing the Old Believers into: 1) the most harmful, which included sectarians and Old Believers who did not recognize marriages and prayers for the Tsar; 2) harmful - all other non-priests and 3) less harmful - priests. Laws 1846 – 1847 Old Believers were prohibited from acquiring real estate and land, joining merchant guilds, and being elected to public positions.
In 1853, a law was passed on the abolition of “illegal schismatic gatherings,” including monasteries and monasteries, according to which the altars of the Rogozhsky cemetery were sealed, part of the Transfiguration Monastery was transferred to co-religionists, and the Vygovsky hostel was closed. These measures were initiated and supported by church hierarchs, including Metropolitan Philaret of Moscow and Kolomna, a member of the Holy Synod since 1819, who believed that the schism “is a terrible and ever-widening state ulcer that requires urgent and serious healing” 520.
After the reign of Nicholas I, the attitude towards schismatics softened. During the reign of Emperor Alexander II (1855–1881) in 1864, a decree was issued on “the need to provide freedom in matters of faith.”
In the same year, in one of his sermons, Saint Theophan explains this law, which confused his parishioners, for many schismatics began to interpret the law as recognizing their faith and providing them with benefits. The saint explains that “they are not given any benefits. The laws remain the same as before. The sovereign allows people of all faiths to live peacefully, because he does not want to force anyone into his faith; “For what kind of faith is there from under bondage?” 521 In addition, the schismatics were given the opportunity to print their books, and this, they claim, testifies to the recognition of the truth of their books. The saint explains: “these books were allowed to be printed not because they see the truth in them; - and to show everyone - even the most schismatics: look what absurdities you believe" 522.
During the reign of Alexander III (1881–1884), who, according to S.Yu. Witte, “always treated the Old Believers highly favorably” 523, on the eve of the coronation on May 3, 1883, a law was issued “On granting schismatics some civil rights and for the administration of spiritual duties” 524, according to which the civil and economic rights of the Old Believers were significantly expanded: the Old Believers were allowed to conduct trade, own real estate, occupy various public positions, were granted the right to organize “public meetings for the purpose of prayer according to the rules of one’s faith,” etc.
At the same time, church policy towards the schism did not experience liberal innovations. Since 1884, a mandatory course on the study of the Russian schism was introduced in seminaries, departments of history and denunciation of schism were created, where leading experts in schism studies worked, authors of numerous works on the schism, who made a significant contribution to its study (N.I. Subbotin, E.E. Golubinsky, V.Z. Belolikov, D.I. Skvortsov, P.S. Smirnov, N.I. Ivanovsky, I.F. Nilsky, etc.).
The attitude of Saint Theophan to the schism and schismatics is completely in line with church tradition and is characterized by integrity and completeness of analysis, as well as personal active acquaintance with the problems that he examines. According to Saint Theophan, in connection with the weakening of faith and the cooling of piety, unbelief appeared - “from the wrong direction of mental education”, which “destroys” the educated class, and schism - “from gross ignorance of what the main matter of salvation is”, which destroys the common people 525.
He repeatedly calls the schism a lie, a false teaching, new things - i.e. those words that characterized various sectarian teachings. He called the schismatics themselves “ungodly blasphemers” 526, infected with “schismatic misinterpretations” 527.
The main sources for analyzing the saint's views on the problems of schism are his letters, sermons, mainly to the Vladimir flock, and individual works published in periodicals.
Words to the Vladimir flock were published in 1869, and 3 years later in the magazine “Home Conversation” an article by the saint “Two or three words against schismatics” 528 was published, compiled on the basis of a sermon delivered during a visit to the city of Sudogda on June 16, 1864. Returning to the same topics, compiling new works based on those already written and published, their editing is a characteristic method of the saint’s work, which he used more than once.
Saint Theophan identifies the main signs of the schismatics’ teaching that confuse people:
1) Appeal on behalf of the Church and the Apostles: “Schismatic lies can seduce more easily and quickly because they are proclaimed on behalf of the Apostles and the Holy Church as some kind of ancient patristic teaching” 529.
2) The presence of many agreements, which indicates the falsity of the schismatics’ teachings, for they are the fruit of “human inventions”: “When the schismatics begin to assure you that they have an ancient fatherly tradition, ask them: where is it - among the priests or bespopovtsy, among the Filippovites or Fedoseevites, among the Spasov Consent or re-baptized, among the Stundists or among the new Austrian scoundrels? Are there dozens of ancient fatherly legends? After all, it is one. And when they have more than one, then, therefore, it is not ancient fatherly, but everything is just human invention. We have agreement everywhere, but they have disagreement everywhere” 530.
3) The absence of church sacraments, and as a consequence, the absence of grace, for, according to the teachings of the Church, the sacraments are divinely established, “By participating in the sacraments, a person acquires new, and at the same time quite definite, properties, and is elevated to a qualitatively different level of Christian existence” 531.
Saint Theophan notes: “The Church of Christ has a priesthood; The schismatics have no priesthood, and therefore no Church. The Church of Christ has sacraments; The schismatics have no one to perform the sacraments, therefore, they do not have a Church. Salvation is impossible without grace, and grace is not given without the sacraments, and the sacrament is not performed without the priesthood. No priesthood - no sacraments; no sacraments - no grace; no grace, no salvation" 532.
Only in the Orthodox Church “in its undamaged integrity” is preserved “the sound teaching of our Lord and Savior, received from Himself and St. spread everywhere by the apostles and their successors” 533, therefore the schismatics “have no truth, no following of Christ, no church. And when there is no church, there is no salvation: for only in the church is salvation, as in Noah’s ark” 534.
Orthodox faith, according to St. Apostle, “is proclaimed throughout the whole world” (Rom. 1:8). Citing these words both in his sermon 535 and interpreting them in his exegetical work, Saint Theophan defines the properties of true faith: “firm, bright and perfect” 536, for “it is high both in knowledge of the objects of faith and in deeds corresponding to faith, and at the same time so inspired that it does not hide, but boldly reveals itself before everyone” 537.
The statement that the teaching of the schismatics is “ancient patristic” is “new inventions. The ancient patristic tradition is contained by the Orthodox Church. We borrowed the holy teaching from the Greek Orthodox Church, and all the sacred books from it were passed on to us. These books in ancient times contained everything as we now contain it” 538 .
As is known, schismatics did not accept Nikon’s editions, believing that changes had been made to them that distorted the ancient meaning, but, in the opinion of St. Theophan, which he repeated in several sermons: “a hundred or one hundred and fifty years before the blessed Patriarch Nikon and Emperor Alexei Mikhailovich, inexperienced copyists began to spoil them and during that time they spoiled and spoiled everything and, finally, they spoiled everything so much that more it couldn't be tolerated. – These damages included in the books were all new without exception. When they were later abolished and the books were put in the same form as they had been since ancient times, did that mean that something new had been introduced into the books?! – They didn’t introduce something new, but they returned them to the old. In our books now everything is the same as it is in the Greek and as in our ancient ones, after Equal-to-the-Apostles Prince Vladimir” 539.
To explain the essence of the book right, Saint Theophan uses a figurative comparison of the book right with ancient frescoes that appeared after the restoration: “The ancient St. Sophia Cathedral in Kyiv was painted on the walls during the reign of Grand Duke Yaroslav. When the Uniates took possession of the cathedral, they covered up the faces of the saints of God and painted their own saints in their place. Peter Mogila, who returned the ancient shrine to the Orthodox, in turn plastered the Uniate painting and ordered the walls to be painted in the Orthodox way; then they resumed painting again, and this time on oil primer. Thus, the old painting remained under several layers. Recently, all these growths were cleared and the painting that had been underneath them since ancient times was restored; Well, did they introduce something new into the St. Sophia Church or restore it to its ancient form?” 540. One should think in exactly the same way in relation to the book investigation carried out by Patriarch Nikon - “That’s how it was with books.
When they threw out everything that had been added again, they did not renew them, but returned to them what was ancient, and therefore the truly ancient books are our corrected ones, and not schismatic, corrupted ones. Their books are no more than two hundred years old, and some are three hundred years old, while ours are a thousand years old, or even more.”541
The saint gives his parishioners practical advice, when they hear from schismatics something that confuses them and when they cannot expose them, “go immediately to your priests. Tell them everything, and ask how to expose what to schismatics, and how to respond to what. They will explain everything to you, and will calm your soul, and they will prepare you to be able to repel schismatic rumors yourself. By acting in this way, you will be completely safe from any deception and deception by the enemy” 542. During his church service, Saint Theophan came into direct contact with Old Believers of different opinions and opinions, acquiring invaluable experience in anti-schism and missionary activity. In his spiritual heritage one can find an assessment and analysis of the errors of the non-priests, priests and supporters of the Belokrinitsky hierarchy.
For the first time, Saint Theophan had to come up close to the problem of schism when he was appointed rector of the Olonets Theological Seminary in September 1855. He held this position for less than a year; on May 21, 1856, he was appointed rector of the embassy church in Constantinople.
On November 1, 1855, he reported his first impression of the religious life of Petrozavodsk to the Bishop of Nizhny Novgorod and Arzamas Jeremiah (Soloviev): “There is a schism all around” 543. In the Olonets province, the lack of priesthood of the four concords was widespread - Danilovism, Filippovism, Aristovism and wandering.
In a letter to the ruling bishop, Archbishop of Olonetsky and Petrozavodsk Arkady (Fedorov), the new rector notes that “more and more needs are emerging for the proper preparation of students for the fight against schismatics” 544. In a letter to E.S. Burachka explains: “you need to make your studio students very skilled artillerymen and engineers in this field” 545. The saint himself begins to teach in the “missionary class” and admits “this subject is completely new to me. All free time is devoted to getting to know the schism and its current state in the Olonets diocese” 546.
The new rector began his missionary activity with the formation of a library, which included both anti-schismatic works and works by the schismatics themselves.
Archbishop Arkady provided him with great assistance in this work, who advised him to first introduce the seminary students to the most widespread book among the Old Believers - “Pomeranian Answers” (Answers of the Desert Dwellers to the Questions of Hieromonk Neophytos, published 1723). The remaining works should be studied if possible, but “a complete study of the schism can be acquired not in school, but in the mission arena” 547. The Bishop wished: “Strive, beloved Fr. rector, at least somehow cleanse our country, which is so fragrant with saints, from the infection of schism!” 548
Since there were no anti-schismatic books in the Olonets Seminary, Theophan the Recluse suggests that the Archbishop transfer books from the cathedral 549, the academic board 550, as well as schismatic books 551 to the seminary library; many manuscripts are being rewritten with the blessing of the Bishop.
Among the schismatic works mentioned are Semyon Denisov “Russian Grapes or a short story about the sufferers” (Start: “The wonderful and all-sweet grapes of the Russian land...”) 552, the collection “Alpha and Omega”, an extract from the book of Andrei Denisov about the girl’s vision of Peter the Ecclesiarch after his repose, the book of the passion of the Lord, the life and the suffering of the Solovetsky Wonderworkers 553, Polyeucta Epistolia 554, “Epistle of Habakkuk” 555, “Epistle of the Solovetsky Monastery 556”, Simon Yursheva “Ranting, or conversation between an Old Believer and a New Believer”, “The legend in part, for the sake of the Orthodox, about the transformation of new books and godless heresies into them and tares, the enemy man sowed them for the destruction of Christian souls, and even more so for the destruction of the Orthodox faith, the flattering Satan did this - a chapter from “Our Answer about Orthodox Dogmates”, compiled by the schismatic pustoezersky Fyodor Ivanov, “October 1823, the Admonition to all Christians”, “The Legend of Lestovka and the Jesus Prayer”, “About the present century”, “The Legend of Who to Pray for What”, “Letter to Bishop Arkady from the Leksinskaya Missionary” (letters from the niece of the Tikhvinobor priest Stefan the Bogoslovsky, nun of the Old Believer hostel Fedosya Ivanovna to Archbishop Arkady (1852)), “Debate between Abbot Elijah and book reference Grigory Onisimov regarding the correction compiled by Lavrenty Summary of the Catechism" 557, Services to the founders of the Vygov community, revered as saints 558, etc.
Anti-schism missionary writings: “Message to one who calls himself an Old Believer about folding his fingers for the sign of the Holy Cross”; “Brotherly Appeal in the Lord”; “Letter to Zalesov”; “The Code of the So-Called Theodorite Legend of the Composition of the Cross” (“The Word of Saint Theodoret the Patriarch, How to Bless and Be Baptized”); “Explanation of the reasons why the Old Believers are not able to accept the rules and Sacraments of the Edinoverie Church” - an essay by the rector of the Irgiz Old Believer Monastery Silouan to the archimandrites of the Edinoverie Church Plato and Zosima in 1840, etc.
In the monograph of MDA professor N.I. Subbotin “Arkady, Archbishop of Perm and Petrozavodsk, and some of his writings against the schism” (1890) provides the testimony of SPbDA professor I.E. Troitsky that, on the initiative of Archbishop Arkady, he and his followers compiled over 30 treatises in the form of dialogues with Old Believers. “The success of these little treatises, which His Eminence Arkady called with the modest name “notebooks,” exceeded the author’s wildest expectations. The Holy Synod, in view of their practicality, recommended that other bishops, in whose dioceses there were schismatics, acquire similar treatises and for this purpose enter into relations with the Right Reverend Arkady” 559.
Vladyka Arkady himself testified about himself: “I love the missionary staff and the sandals of those who preach peace; I loved to wander through the wilds and dens of the Ural: will our Most Merciful Savior vouchsafe me to accomplish at least some kind of work in the Olonets field!!” 560
Vladyka Arkady also handed over his writings to Saint Theophan: “To the shunner of the Holy Church, the so-called Old Believer,” “Remarks on the Flower Garden,” “Unity of Faith,” “Conversation between an Orthodox Christian and an Old Believer about the name Jesus,” “Teaching according to the Canon about the Cross,” “Conversation about the 26th Psalm,” “Conversation about the 50th Psalm,” “Conversations: about whether they teach now as they taught in the old days; about the ABC, about the Book of Hours, about the Psalter”, “Conversations about the Orthodox Church, about the beginning of those rituals that schismatics adhere to. About the salting walk, about Nikon the patriarch, etc. 561
Detailed descriptions have been compiled for many manuscripts 562 .
Seminarians also took part in collecting information about the Old Believers. Some of them met with schismatics, and on the basis of them a note was compiled, “which, although small, introduces schismatics and the techniques for communicating with them” 563.
In the Olonets diocese, an “Interrogation before ordination to the priesthood” was introduced; the future priest took an oath in which he pledged to take care of his flock, “to carefully protect them from all heresies and schisms and, in general, from any false teaching” 564.
In a short time, Saint Theophan studied numerous sources on the history of the schism. He reports this in a letter to Archbishop Arkady in December 1855: he “revised all” materials about the schism in the consistory, as well as from the teacher of the Olonets Seminary P.M. Tsitova 565, and in a letter to Burachki notes: “But I’m a fool. I don't know anything. How can we turn this around? However, I sit and teach” 566.
In January 1856, the Bishop blesses St. Theophan to learn to work with schismatics - “it is necessary, it is necessary to learn to approach their concepts, prejudices. Find measures, skills, how to act more successfully on them” 567.
In his correspondence with Bishop Arkady, Saint Theophan proposes a whole program of measures to combat schismatics locally:
1) purchasing “teaching” books for parishes so that the priest could read sermons from them 568;
2) to priests who can deliver sermons, distribute “subjects of Christian teaching in small parts, to compile teachings on them” 569, which can then be printed and sent to churches;
3) abolish the Vygovskoye men's and Leksinsky women's Old Believer dormitories and in their place establish an Orthodox missionary monastery 570;
4) to establish a kind of missionary center in the Paleostrovsky Nativity Monastery, where to collect all schismatic and anti-schismatic writings. To collect manuscripts and books, announce subscription 571.
Saint Theophan pays special attention to the tactics of combating schism, noting: “When the girls, future mothers, stop loving the schism, then the schism will be struck at the root. Its root is the heart of mothers" 572.
According to the saint, the schism is most supported by the “Leksin girls,” who “wander around now for collecting, now for something else. They sit in villages and teach children... and fathers" 573.
Therefore, as a response, he proposes to establish a society of sisters of mercy 574 or a community of sisters of deaconesses 575. In the villages, the sisters would teach children, and at the same time raise them in the Orthodox spirit.
Saint Theophan served as rector for less than a year, but during this time he did an extraordinary amount to combat the schism, creating an anti-schism library at the seminary, developing a system of activities for missionary activity, calling on priests to be missionaries, competent and caring preachers of the rights of the glorious faith.
The period of service of Saint Theophan at the Vladimir See allowed him to become acquainted with another consensus within the Old Believers - the priests.
The main reason for the spread of schism, according to the saint, is ignorance. As the saint notes in a letter to N.V. Elagin notes: “The split is maintained by extreme ignorance. – When the conditions of salvation are clear, it will also become clear that all schismatic dogmas are not dogmas, but wasteland! “And the end of the split” 576.
Addressing the Vladimir flock on August 30, 1864 in the cathedral of Vyazniki, the saint confirms this idea: “The schism is spread by old girls, often depraved, and men, sometimes tramps, and always those who do not want to work and have decided to earn their bread through false priesthood and live at the expense of ordinary people. All of them have barely learned to read and can barely wander through a book, but are trying to become teachers. They shout: here is the old faith, here is the fatherly faith; - but have they seen the books of the Holy Fathers and read at least one, don’t ask about that. “And their faith is newly invented, and the Holy Fathers did not even think about such faith” 577.
Ignorance becomes the reason for the replacement of true faith with ritual belief: “Which Holy Father believed faith in the mustache and beard, in the fingers and at the ends of the cross, in old icons and books, or in how many times to say “Alleluia”, how many prosphoras to have at mass, how to walk with the sun or against the sun? - None. – They placed saving faith in the holy dogmas, in the commandments, in the Holy Sacraments and in the Church with the priesthood; and this is all the wisdom of men - characteristic of blind ignoramuses. Don’t listen to them and don’t take them into account” 578.
In September 1864, Saint Theophan took part in a debate with the Old Believers on issues of faith, which he speaks about to parishioners in the village of Mstera, Vyaznikovsky district on August 31, 1864. A few months later, on October 14, 1864, in the village of Mstera, with the blessing of Saint Theophan, the opening of the Society of Orthodox Church Brotherhood 579 took place at the church in honor of Epiphany, the honorary chairman of which was the saint himself. The main task of the brotherhood was to counteract various infidels and schismatics.
The sermon delivered by the saint in the village of Mstera is imbued with sincere sympathy for the schismatics who are in “clouded unbelief and dark reluctance to see the power of salvation where the Lord has concluded it” 580.
The sermon recounts the main misconceptions of the schismatics and provides an analysis of them.
1) The schismatics claim that “the church is where the right dogmas are” 581.
The saint notes that the essence of the Church consists of:
1. “dogmas, or sound teaching about all things”;
4. legal priesthood 582.
2) The saint repeatedly repeated that “those are only saved who are in the Church” 583. The signs of the true Church are indicated in the Creed - Unity, Holiness, Catholicity and Apostolicity. These signs are absent among schismatics. “There is no unity; for everyone has dispersed into different thoughts, and one does not communicate with the other. There is no holiness; for without grace what is holiness? - Only uncleanness and sin. There is no conciliarity; for they abandoned the conciliar rules and did not listen to the Council of Patriarchs, which represented the universal Church. There is no apostleship, because they don’t go further than Avvakum and Nikita the Pustosvyat and others like that” 584.
3) The schismatics claim that they preserve the ancient fatherly teaching.
Saint Theophan repeats his idea that 150 years before Patriarch Nikon, the destruction of books began, and by the middle of the 17th century. so many distortions have accumulated that “the true teaching began to be damaged” 585. “When the books were corrected in this order, then they all became as they were from the beginning since the time of Vladimir Equal to the Apostles. All new additions and errors have been thrown out, and everything has been put back as it should be, and as it was in the beginning. So Patriarch Nikon did not update the sacred books, but returned to the old ones. Still, I discarded the novelty. These novelties remained with the schismatics and constituted their ancient fatherly dogmas, as they say” 586.
Attitude to the Belokrinitsky and Edinoverie hierarchy
In 1846, the so-called Belokrinitsky hierarchy arose, which originates from Metropolitan Ambrose (Pappa-Georgopoli), who voluntarily transferred from the Patriarchate of Constantinople, having performed ordination without the permission of his First Hierarch. In 1847, Metropolitan Ambrose ordained 2 bishops, 5 priests and 5 hierodeacons. Thus, the Old Believers-Priests developed their own hierarchy.
According to the definition of the largest split expert N.I. Subbotina, Belokrinitsky hierarchy “from the dogmatic-canonical, ecclesiastical point of view, it is essentially the same fugitive priesthood with which the schismatics had indulged themselves until then, and its founder is the same fugitive and apostate of his faith and church as each of the previous schismatic priests was. The only difference is that these were fugitives and apostate priests, and this is a fugitive and apostate bishop.”587
As St. Theophan writes, in the opinion of the Old Believers, in this way they “have now found the priesthood, established its root” 588 . However, according to the testimony of the saint, this root is “rotten, barren,” because Metropolitan Ambrose is bound by the ban, and thus “all those who were appointed by him, as they were laymen, remained laymen, although they call them priests and even bishops. This is similar to how children, when playing, give themselves the titles of colonels, generals, commanders-in-chief" 589.
In a sermon in the village of Mstera on August 31, 1864, this same idea is even more pointed: “they think that they have found the true priesthood through this bishop, but it is not true. It’s all the same – he’s a runaway. Although he is a bishop, he is the same as a pope, and he is also under oath. He was forbidden, and therefore had no effective grace; did not have grace - he could not communicate it to others. And even though he himself made many bishops and priests; but - all these are just names without real power - just flattery and nasty profitability" 590.
Some schismatics, recognizing the fact of the metropolitan’s ban, argued that “the elders allowed it.” To this the saint replied: “Wonderful thing! Ordinary laity authorize the bishop and return to him the power and episcopal rights!.. After all, only the one who has the power to ordain can authorize. The schismatic elders do not have sexton ordination; how could they return episcopal power to the bishop when this is the same as ordaining! No, they didn’t return it - and Ambrose remained banned, despite the rituals that were ridiculous over him, and if he was banned, then the grace in him was stopped; if it was suppressed, then it could not be poured out on others” 591.
And in order to clearly show the loss of grace from Metropolitan Ambrose, the saint gives the following figurative comparison: “When, for example, water flows through a gutter, then from it it overflows into other gutters and vessels, and if you lock the gutter, the water will not flow through it and will not pour into other places and things. So it is with Ambrose: until he was prohibited, he was like a trench overflowing water, and when he fell under the ban, he became like a dry, locked trench, and could no longer impart blessed water to others, because he himself did not have it.”592
In the 1860s. several representatives of the Belokrinitsky hierarchy joined the Edinoverie, which was established back in 1778 by Archbishop Nikifor of Kherson (Theotokis): bishop. Brailovsky, abbot of the Belokrinitsky Metropolis Onufriy (Parusov), holy monk of the Belokrinitsky Monastery Joasaph, Archdeacon Philaret, Hierodeacon Melchizedek, Sergius, former. Ep. Tula, and Protodeacon Kirill, Justin, Bishop. Tulchinsky, archimandrite. Vincent, Hieromonk Kozma and Hierodeacon Theodosius, Monk Pavel of Prussia and others.
In the middle of the 19th century. The government and the Synod raised questions about the recognition of the co-religion hierarchy. Among its supporters is Metropolitan Philaret of Moscow and Kolomna, who on December 24, 1857 submitted report 593 to the Holy Synod with a proposal to create a co-faith vicar see in the Moscow diocese (§ 1–5), to allow the possibility of serving priests according to the old rites (§ 6) and the possibility of recognizing the “alienation from the Orthodox Church” of schismatics through receiving the sacraments from such a priest, without any special reception (§ 9). Of the 22 members of the Holy Synod, only 10 supported St. Philaret, including Bishop. Macarius (Bulgakov), Metropolitan Philaret of Chernigov, future Metropolitan of Moscow Innocent (Veniaminov).
St. Theophan, like many bishops, considered Edinoverstvo as a certain step in converting to Orthodoxy and as an opportunity to gain salvation. Priests from the official Church could perform the sacraments, thus “their image of salvation became not hopeless. For they began to have everything they needed for salvation. So, if anyone does not want to turn to the Orthodox Church, accept the same faith, and do not destroy souls outside of any communion with the Holy Church” 594.
In a letter to N.V. Saint Theophan proposed to Elagin to allow his co-religionists to create a seminary and an academy - “drops will come out of these - and turn everything upside down, schismatic I mean. When the conditions of salvation are clear, it will also become clear that all schismatic dogmas are not dogmas, but wasteland!” 595
In 1877–1878 petitions from co-religionists were submitted to the Holy Synod to revise a number of rules of 1800 that prevented the spread of co-religion. In the definition of 1881, amendments were adopted that significantly expanded the rights of co-religionists.
In April 1879, Metropolitan Macarius (Bulgakov), who was a classmate of St. Theophan at the Kyiv Academy, was appointed to the Moscow See. A month after this appointment, in a letter to N.V. Saint Theophan notes to Elagin: “The government will help schismatic bishops to take schismatic laymen into the hands. Because now they don’t have much power. And then he will convert the bishops to Orthodoxy. Then the bishops and laity will become Orthodox. Now the effect on the schism is going to pieces” 596, briefly formulating his attitude towards the Old Believer hierarchy - “My opinion is counter-schismatic hierarchy. That’s why I don’t belong to the Makaryev party” 597.
Summing up, we can once again note that Saint Theophan actively fought against the schism, knew schismatic and pro-schismatic literature well, and participated in debates with schismatics. As the rector of the Olonets Seminary, he developed a system of measures for active missionary work, as the ruling bishop of the Vladimir diocese established the Orthodox Church Brotherhood in the village of Mstera to combat schism. He constantly called on priests to be missionaries, competent and caring preachers of the Orthodox faith, and he himself set an example of such unslothful service, addressing his flock with passionate words of edification and admonition, explaining in detail all the errors of schismatics and calling on them to preserve the foundations of the Holy Orthodox Church.
N.V. Lagutov, Grand Doctor of Philosophy (Doctor of Psychological Sciences), Dr. Theol. Sciences, professor of the department of Practical Theology and Orthodox Psychology and full member of the Academy of Humanities and Social Sciences, rector of the National Humanitarian Institute of Social Management, chairman of the Psychological Association of the Russian Society of Spiritual Culture, teacher of the Nikolo-Ugreshsky Orthodox Theological Seminary. The contribution of St. Theophan the Recluse to Christian psychotherapy (counseling): theory and practice
The idea that Orthodox asceticism represents the real “science of sciences” 598, the science of salvation, “Christian Psychology” 599, St. Theophan the Recluse, following St. Ignatius (Brianchaninov) 600, expressed in his works even earlier than the emergence of the actual “scientific” psychology of W. Wundt 601.
Apart from exegetical works, the main works of St. Theophan in the field of “soul science” (i.e. psychology as the “science of the soul”) can be considered his lectures on moral theology, given at the St. Petersburg Theological Academy and published in 1868 under the title “Outline of Christian Moral Teaching” and “The Path to Salvation (A Brief Essay on Asceticism)”, numerous “Letters on Spiritual Life”, among which the following works stand out: “Embodied house-building. Experience of Christian psychology" and "What is spiritual life and how to tune in to it?", as well as the quintessence of the psychological and ascetic research of the Saint: the new, Russian version of the "Philokalia", which is not just a translation of the Greek "Philokalia", a collection of works of ancient Christian ascetics, but a special "patristic creation", which includes a scrupulous methodological analysis of active Christian life and is designed to be "understandable" to a wide range of readers of various spiritual levels and education" 602.
Consideration of the ascetic works of the Saint as an integral theoretical system of Christian psychology represents a gracious, rewarding, urgent task for future researchers: both Christian patristic psychologists and Orthodox theologians, for whom Christianity is not only the history of the Church, liturgics or a collection of dogmas and doctrines, but a real call to acquire the Holy Spirit of Christ.
The purpose of this message will be a practical illustration of certain facets of this system with ascetic techniques mentioned or used by St. Feofan in various years of his life in pastoral counseling.
It seems that a comparison of the data that researchers draw about the Saint from his theoretical teachings with the picture that arises when meeting the figure of St. Theophan as a practical ascetic and spiritual scientist (psychologist and psychotherapist), will be very useful for judging whether the theoretical constructs of the Saint are confirmed by practice.
The most important component of the theoretical system of Christian psychology is the ascetic doctrine of the personal self-actualization of the individual in evil or good skills, i.e. in passions or virtues. According to the teachings of St. Feofan, “in an older person, almost everything is done according to skill. Rarely does any enterprise or undertaking occur that comes out of the ordinary order of affairs and knowledge. It just so happens that the current life requires corresponding actions. As they are repeated often, they naturally turn into a habit, disposition, rule of life and character. From the totality of all such skills, rules and orders, the lifestyle of a known person is established, just as from the totality of established concepts the image of his thoughts and views is formed. Knowing someone’s lifestyle, you can guess what he thinks at one time or another and how he will act in certain circumstances” 603, which in modern psychology corresponds to the so-called accentuations of character.
In his writings, St. Theophan agrees in principle with the reconstruction of St. Ignatius (Brianchaninov) with a patristic scheme for the development of passions and virtues 604, noting the internal connection between them 605.
Thus, gluttony (in psychology, extroverted hyperthymia) sooner or later pushes a person into introverted unstable personality disorder, i.e. “fornication”, “fornication”, both physical and ideological - “spiritual idolatry” 606, as the Holy Scripture figuratively testifies to this: “Do not get drunk with wine, from which there is debauchery” (Eph. 5:18), i.e. deviation from the right path. This, according to the description of St. Theophan, is still the “infancy” of the development of sin 607, and it is accompanied by a craving for pleasure, entertainment, daydreaming, and impatience in achieving goals (romanticism).
Impatience, in turn, entails the desire to achieve what you want at any cost, and the tool for achieving the goal becomes covetousness (love of money) or extroverted “paranoia”. This is already the “youthful” age of development of sin 608.
Possible failures lead to sadness (psychasthenia) or anger (epileptoidism) in relation to obstacles to achieving the goal.
Anger devastates the soul, failures make it empty, which entails despondency (depression), neglect of piety, and perhaps suicidal attempts, which is assessed by St. Feofan as “male age,” “a period of independent, persistent action in favor of sin, against all that is good, which is why a person comes to the brink of destruction,” and then “into a state of despair” 609. Even at this moment, a person could manifest his spiritual and moral nature, but as if “contrary to the demands of the soul and flesh”: “The spirit is encroaching... to enter into its rights” “through torment of conscience, fear of the Judge God, constant melancholy - this is the essence of his action on the soul, his groans, echoing in the spiritual consciousness. So in sensual and spiritual people the spirit smolders like a spark under the ashes. Arouse him, or, better yet, do not prevent him from being aroused by the word of God, which passes to the division of soul and spirit (see: Heb. 4:12), and he will appear (again) in all his strength and authority” 610.
But if such a person, instead of decisive repentance and rousing himself with God’s zeal for real virtue, wants to look pious to others, and not “empty”, left by grace, then he replaces the emptiness with an “image”, i.e. vanity (demonstration, hysteria).
Extroverted hysteria (vanity) is the flip side of extremely introverted narcissism (schizoid personality disorder, pride), which is characterized by: emotional restraint, coldness, preference for oneself over everyone, insolence, self-will, increased craving for fantasy, original hobbies that fill the entire inner world, atheism (in the description of Abba Evagrius - “a vision of countless demons in the air” 611). All this taken together (including the presence of delusions and hallucinations) resembles signs of schizophrenic syndrome.
1. LOGIC OF THE DEVELOPMENT OF PASSIONS
The analysis of the “virtuous” accentuations that St. Theophan defines it as “zeal for the Christian life” 612, and the order of their manifestation shows that simplicity (abstinence) corresponds to and is more primary than obedience, faith-hope, etc. Each primary virtue is active and directed outward (extroverted), while the secondary one is not only, on the contrary, introverted, but also represents the result of exercise in the first.
Incorrect fulfillment of the virtues leads to a corresponding “passionate” accentuation, and the ascetic does not always notice this, since they are close in motivation (for example, paranoia is the same faith, but carried out by one’s own strength, without trust in God, and therefore restless, suspicious, distrustful, looking out in all accidents for potential evil will that could interfere with the implementation of highly valuable ideas).
According to St. Ignatius (Brianchaninova), with whom St. also agrees. Theophan, building oneself in Christian ascetic psychology begins with the fundamental values of the basal (carnal) level - abstinence (simplicity) and obedience, and humility is already the “gate” to the divinely revealed states of personalistic spirituality (Matthew 5:8). Without going through them, being humble, but not receiving humility as a spiritual quality of a person (i.e., not receiving Divine grace), but trying to look as if this happened, a person will certainly fall into despondency (depression), according to the description of Abba Evagrius - “spiritual leprosy” 613, a biblical symbol of unrepentant sin, impurity and infertility, or anger (epileptoidism), or vanity with pride.
The spiritual level (“male age”, “when the internal struggle subsides, and a person begins to taste the peace and sweetness of spiritual blessings” 614) does not at all depend on the theoretical calculations of psychology, including ascetic psychology. It can be described, but it becomes understandable only to those who have practically acquired through Revelation the properties of a “blessed”, “spirit-bearing” person, who, as the Rev. characterizes him. Macarius the Great, “after a long competition and struggle, wins and becomes a Christian (decides, that is, to be a strict follower of Christ)” 615.
Anyone who imitates him, but does not have humility and grace, will certainly fall into passion, and the feat will have to begin anew, through a repentant return to the foundation, which is the acquisition of simplicity and obedience to tradition.
2. LOGIC OF VIRTUES DEVELOPMENT
It is known that theoretical constructs always seem more harmonious and schematic than what individual spiritual and psychological correction (counseling) faces in reality.
Thus, the correction of the passion of gluttony and the acquisition of abstinence are summarized in St. Feofan, in essence, to plant the rudiments of Christian morality in the soul of a beginning Christian. Fasting, prayer, church-social, state, family life - these seem to be still human customs, but, according to the Saint, the very “memory of ancestors obliges” the newcomer “to silent submission. Experience shows that violation of such customs is always closely related to the corruption of morals. That all the corrupt customs of the age are excluded from this is self-evident. But in general, one must strictly remember the difference between custom and commandment, or law. Because the one who is corrupted in heart and mind almost always begins with contempt for customs, and then, out of ignorance, although not without desire, he begins to regard everything as custom, that is, both faith and morality, and also begins to despise them. So you need to know this border. What's around, you can still lay your hand on it; but don’t touch your heart, your moral life, your duties...
In this regard, there are unconditional duties that a Christian person must fulfill, no matter who he is and no matter what his circumstances; and there are conditional ones, obligatory only under certain conditions. For example, the responsibilities of a father lie only with a married man, and, moreover, with children.” Unconditional duties “follow from the essence of man and a Christian”, from the Gospel commandments he professes, and conditional ones – “from his condition and position in the world. One should not, however, think that conditional duties are insignificant. For the one to whom they go, they have the power of unconditional, for they are nothing more than their closest application to his life.” He “cannot fulfill his Christian duties except through” these seemingly conditional, momentary relationships in the family, church, state, etc. “These stand in the foreground, and those are hidden under them; therefore, even if he did not have the former in mind, he fulfills them through the latter... The most remarkable division of duties in this regard is into the duties of justice and love, or good will.
This is the relationship God has established between people, so that one does not violate the freedom and rights of another and repays him what he owes him. This is required, as they say, by justice. Whoever does this is right; whoever violates is wrong. He can be brought to court and demand satisfaction. Requirements of this kind are duties of justice. They constitute the outer fence of a virtuous life. He who violates the law of justice steps outside the realm of virtue; but whoever fulfills them, for the completeness of virtue, must also apply deeds of love both to people and to truth itself. Love is not limited to justice alone or to what truth requires, but willingly does more than that, out of inner goodwill alone. Whoever does this is morally good; but no one can be forced to do this” 616.
The main task of correcting the passion of fornication, fornication (wandering, ideological instability) and acquiring chastity (obedience) of St. Feofan recognizes the formation of prudence among beginners in relation to what they choose: information, thoughts, actions and skills.
“What is the sinner’s memory filled with and what does the sinner’s imagination occupy?” he writes, “with sinful objects that feed only passions. This can now be seen in the conversation. The sinner will not say a word about the spiritual, because his memory does not represent anything like that, as if he had never heard or seen anything like that. Of course, he saw and heard, but it was not assimilated and retained, because his soul was not in it. As a result of such alienation from spiritual objects, the ability to imagine and remember them is diminished: due to lack of exercise and reluctance, they do not know how to imagine and remember them. In a person who lives a Christian life, on the contrary, the entire content of memory and imagination is holy, pure, Divine. They are filled with spiritual objects, for which he has a special affinity, and together, he acquires a special ability to imagine and remember them. On the contrary, the recollection and imagination of vicious objects is alien to him: they are disgusting to him and therefore are not accepted by the soul. Just as the former easily imagines and remembers what is sinful and evil, so the latter easily imagines and remembers what is spiritual and good” 617 .
It is at the level of acquiring obedience (chastity) that is very important, according to St. Theophan seems to instill in a Christian the skill of practical virtues, which will be a counterbalance to the skills he has well acquired in the world... superficiality and ideological instability 618.
However, the term “virtue” itself means, first of all, the creation of a good deed, i.e. pleasing to God, which poses a fundamental question to the beginner: how can one find out in specific cases whether God’s will is for one or another of his undertakings? Like St. Ignatius, St. Theophan recommends frequent confession of thoughts to the confessor 619, cultivating a sense of conscience and distinguishing between what is in itself obligatory for fulfillment (i.e., the Gospel commandments) or is only advice (in the works of the Holy Fathers, and therefore useful only if it corresponds to the specific situation and way of life of a Christian), or is morally indifferent 620.
Unlike St. Ignatius, who considered monasticism to be the highest and correct form of Christian life, worthy of being an object of imitation for the laity, St. Feofan considers “advice... celibacy and arbitrary poverty” acceptable “definitely not for everyone” 621.
And in general, he writes: any way of life and “deeds... receive quality from the goal: that is, from a good goal they become good, from a bad goal they become bad” 622.
Correction of the mental level, i.e. The social needs of man, oscillating between faith (non-acquisitiveness of anything in this world) and paranoia (love of money-covetousness-comfortable arrangement here-and-now) begins, according to St. Feofan, with the discovery in ourselves of the fact that not everything we think about is ourselves. A person discovers in himself numerous “false directions of reason”, “mental evil inclinations”, “beliefs” that take possession of him 623 - overvalued or delusional ideas, which together make up the detailed examination of St. Ignatius (Brianchaninov) the so-called state of delusion.
Such false thoughts, or “beliefs,” secretly “nesting in the human heart,” are revealed through the actions of a Christian ascetic that contradict the faith he officially professes. This is his real, at the moment, kind of “psychotheology”, which, however, according to St. Theophan, is subject to correction by “subordinating it to healing and restorative beneficial means” 624.
If for St. Ignatius, the only “means of grace” are the sacraments of the Church and the works of St. Fathers, then for St. Feofana is everything that allows you to overcome the considered consequences of delusion, including the psychotechniques he proposes.
Since the saint sees the main consequence of a sinner’s falling away from God as “falling away, independence, arbitrariness and destruction” 625 of all his spiritual powers, as he notes in the statements of his spiritual children and acquaintances: “I would do it, but I don’t want to; or: even if it’s not so good, I really want it; or: the heart does not lie, go with your heart; or: I would believe, but the mind does not submit, the mind is the king in the head, where should I go with my mind? "- and he thinks of overcoming delusion in the restoration of subordination to man as an individual, his spiritual strength in “wholeness, completeness, health.”
So, by “gracious means” that correct the mind, will and feeling of a person in the spirit of churchliness and pleasing God, St. Feofan believes:
– “reverent reflection” on the truth of God (i.e. meditation): “Focus your attention on the subject you have chosen, for example, the presence of God, death, Baptism, and consider it from different angles. At the same time, try to carry every thought that is born to you into feeling or implant it in your heart, for example, from the thought of the proximity of death, give rise to fear or repentance, from the thought of the vows of Baptism - joy or sadness, and so on. Conclude every reflection with the conclusion of rules for yourself, in relation to your life and your circumstances; for example, God is everywhere, sees everything, and therefore sees me; I will not allow evil thoughts, I would rather die than sin; and in such and such a case I will do this and that, so as not to anger God, who sees me.” With such action, “obviously, all the powers of the spirit or the entire composition of a person’s inner life are consolidated, all life continuously moves and is renewed” 626.
“There is another rule that shows how you should keep all the powers of the spirit in your hands, namely: in the morning, after prayer, sit down and figure out what you need to do during the day, where to be, what and with whom to meet, and in relation to this, determine in advance what to think where, what to say, how to hold your soul and body, and so on. This means that a true Christian must control himself, be in charge of all the movements of his soul, and not allow them to happen by themselves, as if without his knowledge. He must himself be the master of everything that happens within him, the master of his own powers” 627 in forcing himself to do good.
– Even in a seemingly boring and overwhelming task, the saint advises to find an acceptable, “heart-flattering” motivation for overcoming despondency and spiritual devastation, and when “in these thoughts, as in what atmosphere” the soul is contained, “zeal for pleasing God will not go away” 628.
In other words, according to St. Theophan, the very correction by a Christian of his inner inclinations, unconscious sinful convictions towards the true faith, characterized by zeal for pleasing God, does not do without the good gift of the Holy Spirit already operating in the process itself. In this respect he differs from St. Ignatius, who recognized any method that does not cultivate repentance and uses sensory imagination and representation, leading to self-delusion.
For the same reason, St. Ignatius conducted a lifelong polemic with Western Christian asceticism, and St. Theophan considered it possible to adapt it to Orthodox asceticism for good purposes, an example of which was his translation of “The Invisible War” by St. Nicodemus of the Holy Mountain, the original of which was the work of the Catholic priest Lorenzo Scupoli.
Correcting sadness (psychasthenia, mental weakness from failures in endeavors to achieve a comfortable arrangement here-and-now) and acquiring meekness and hope turns out to be closely related to solving one problem.
Also St. Ignatius noted that “very many who want to lead a pious life are completely bewildered when thoughts and feelings of carnal lust arise in them (suddenly N.L.). They look at it as something strange, ... something that shouldn’t happen, they become mentally relaxed and upset from this, and often decide to leave a godly life, recognizing themselves as incapable of it. The most erroneous view of yourself! Our nature is in a state of decline... Carnal lusts are characteristic of him, and cannot help but arise from him... This is a natural necessity. Every person is subordinate to her; All holy men were subordinate to her” 629.
St. Ignatius in this context advised to acquire patience, hope for the expected divine consolation when the ascetic acquires heart purity in the form of the Personal presence of the Holy Spirit, and also initiated the beginner into the secret of undistracted attention and tenderness with repentant tears, which are already to some extent capable of giving discernment of spirits and contemplation “in the depths of the soul” of involuntary insight-reflections about seemingly the most ordinary things (the same “book of nature”), but called by the Saint “mysterious visions” 630.
Something similar can be seen in St. Theophan the Recluse. In his sermon at the consecration of the church in the Sukhotinsky convent, he also gives the perspective of comparing a person with a church in which, subject to internal sobriety, decorating it with “good thoughts”, i.e. With the above-mentioned “means of grace” and unceasing prayer (“the light of God’s vision”) it is possible to perform a “spiritual sacrifice, favorable to God, consisting in offering Him consciousness, self-activity and freedom and expressed by painfully falling towards Him, in a contrite and humble heart. This sacrifice, writes St. Theophan, - the Lord expects from us, delights in it and for its sake is ready to send down every good gift and every gift is perfect. This completes the construction of the internal church to God and the internal sacred rites in this church” 631.
And, despite the present sinfulness of those who stand before him, the saint advises to pray and endure, remembering that sin does not lie in the evil itself into which human nature is immersed by the Fall, but in the internal consent and delight of the sinner to sin. If there is no such agreement, then there is no sin: “this is a matter of weakness, but not of malicious intent” 632. “By applying prayer to good deeds and forcing oneself to do them, despite the resistance of the heart,” according to the conviction of the saint and Macarius the Great, “a Christian soon rises to the top of virtues and begins to do the commandments of God without any labor, with desire and pleasure” 633.
Correction of the spiritual level continues in the area of personality-oriented needs of a person, fluctuating between serving God and neighbor in sobriety - and epileptoidism, i.e. anger towards those who hinder the ascetic on the path to achieving such a lofty goal.
The advice of St. is very valuable. Theophan, like St. Ignatius, force yourself to selflessly pray for your neighbors, to devote all your work to God:
“Arrange affairs worthy of your fortune, degree of education and rank. Whoever is greater, be a slave to everyone... Determine each task with an exact measure and, in general, do everything possible so that the space of forces does not remain superfluous when applied to the space of affairs. Others consider it a rule for themselves: not to allow anyone to leave them with a sad face...
Sanctify places with deeds, and do not desecrate them. Remember that at the hour of judgment, every place will give the voice of the Judge to God as a testimony of your good or bad deed...
Make sure that the entire time of your life is an unbroken chain of good deeds. But, together, remember that everything has its time. There is a system of waiting for the most favorable time, in which the work will bear the most abundant fruit...
He who keeps a watchful eye on his heart keeps everything going smoothly. He slows down the slow, speeds up the fast, and generally does everything with his usual zeal, without laziness or rashness...
Help, Lord, not to walk crooked roads even towards good, not to spare one’s labors and, if one cannot achieve something in good faith, it is better to be patient than to take advantage of the unjust method that presents itself” 634.
“A soul that is truly God-loving and Christ-loving, although it creates numerous virtues, behaves as if it had not created anything for the sake of an insatiable desire for the Lord... If (however) the soul (still) appropriates something to itself, it will hinder the formation of a truly good deed. From this will come the ghost of good. Acting as shown, a Christian continually surrenders himself to God in everything and, therefore, is constantly in communion with Him... Take heed of this and judge yourself by this. But God judges others" 635.
It is paradoxical, but with such a sublime theoretical teaching, in contrast to the above, St. himself. Theophanes judges very harshly these very “others”, whom, it seems, should be judged “only by God.” From the point of view of a pastor and theologian, he quite logically calls those to whom “it seems very strict to do everything for the glory of God,” and who believe “that... one can... only (as often as possible) attribute (one’s) deeds to God,” “lazy” who do not want to “make the effort to ascend to God...
What kind of work is here!... - he proclaims. – A Christian is not a person given over to the attraction of chance, but a self-governing person. Tell him how to rule himself, and he will rule. No, a good deed, not done for God and not done through faith in the Lord, is not Christian, but is simple natural good” 636.
All this is true. But to what extent do these considerations reveal the Christ already active in the Saint, and not the self of the theologian and shepherd, who created for himself and did not, apparently, overcome a psychological defense (idol) in the form of a rather elevated theological-ascetic system, on the basis of which others are taught, but the principle of non-judgment of one’s neighbor in relation to oneself is not always applied? That this is important for the methodology of asceticism is evidenced by St. Paul, who underwent the feat in such a way that, while “preaching to others, he himself would not remain unworthy” (1 Cor. 9:27).
This is also evidenced by the Rules of the Council of Constantinople (879), according to which the ministry of sacred church service and monasticism are mutually incompatible: “for the vows of monastics,” called, as stated by the Ven. Simeon the New Theologian, St. Callistus and Xanthopulus, primarily for the prophetic service of the vision of God 637, “contain in themselves the duty of obedience and discipleship, and not teaching or command: they promise not to shepherd others, but to be flocks” (item 2) 638.
Isn’t this the reason why in the works of St. Theophanes can’t find any explicit references to his experience of the Personal Presence of the Holy Spirit? There are repeated descriptions of the gracious “fire”, “warmth” from the action of unceasing prayer, which dries up the dampness of the sins of the penitent and spreads in him the gracious flame 639 of zeal for God, but this is still still an impersonal energy 640 recognized by St. Ignatius is a sign of the “original gift of grace” 641, manifested at the level of correction of a person’s mental and social needs.
Correction of the spiritual level in the area of personality-oriented needs of a person, fluctuating between humility before God and despondency (distimacy) should ideally be crowned with the replacement of the ascetic’s own judgment about things with a view from the point of view of God, as can be seen in the apostle. Paul: “It is no longer I who live, but Christ lives in me” (Gal. 2:20). Then, with “purity of heart,” the spiritual eyes of the ascetic open – and the person becomes able to “see God” (Matthew 5:8).
Paradoxically, instead of prophetic humility before the will of God in the description of grace, St. Feofan we see such features as: high spirits, miraculous success in business, “providentialism” of events (the absence of significant obstacles and circumstances), which is characteristic of pantheistic, and not at all personalistic spirituality, where the personal “Spirit of Truth” can be asked: “Come and dwell in us... and save... our souls,” as well as “the assistance of one’s own mind... with the help of God: Ask the elders, and they say you (cf.: Deut. 32:7)" 642.
Regarding the correction of the spiritual level, it turns out that, apparently, St. Theophan himself was not against personal Revelation, but did not personally experience it, when describing “life in the spirit,” referring to St. John Climacus, Macarius the Great 643 and “others” to whom “in extreme cases... inspiration comes from the Lord” 644. Moreover, in the works of Rev. Macarius St. Theophanes, intentionally or unintentionally, completely omits the description of the transpersonal experiences of “those who accepted the action of St. Spirit”, focusing only on inspiration – “so that jealousy does not go out. As long as it exists, there is still hope for success. Maybe sometimes we’ll do some good and add even a hair’s breadth to our height. And when it goes out, then everything will end” 645. So, the direct promise of Christ that “the pure in heart will see God” (Matthew 5:8) and that “the one anointed by God” becomes a “mysterious bishop” and a spectator of spiritual phenomena (i.e. a prophet) 646 did not become the property of the experience of St. Feofan.
His “inspiration”, zeal - this, as the Saint himself admitted, can be regarded as the “original gift of grace” - Divine energy, but not as the Personal presence of the Holy Spirit, which, in fact, would correspond to the “spiritually oriented” area of ascetic experience.
1. Practical (psychotherapeutic) experiments of St. Theophan the Recluse provide some food for thought, because he can be recognized not only as a brilliant compiler of the experience of the Holy Fathers, who he recognizes as the only “spirit-bearing psychologists” of the Church - bearers of Christian spirituality (the personal grace of the Holy Spirit), but also as an active practitioner and ascetic.
2. In the works of St. Feofan there is a holistic theoretical system of spiritually oriented Christian psychology that requires serious study.
3. Practical constructions of St. Feofan: his advice, recommendations, techniques not only follow this system, but are sometimes determined by it, which can be interpreted as the predominance of theoretical theology over practical, experimental experience.
4. Some of the methods of St. Feofan could successfully fit into the mainstream of modern cognitive-behavioral, rational, existential, psychodynamic and even Gestalt therapy.
5. The greatest number of experienced recommendations of the Saint concern the carnal and spiritual (social and personality-oriented) areas of human asceticism.
6. Particularly noteworthy is the ideological divergence of St. Theophan with St. Ignatius on the issue of using techniques based on sensory imagination and representation - and therefore on the issue of the possibility of using elements of Western Christian asceticism in Orthodox ascetic experience.
7. The methods of personal goal formation and work on finding acceptable motivation in activity, proposed by the Saint, are indeed capable of reliably protecting a person from despondency, despair, lack of hope and help him feel like “the master of his mental strength” and abilities.
8. The spiritually oriented area, however, can be recognized as generally undeveloped by St. Theophan due to the Saint's lack of practical experience of the Personal presence of the Holy Spirit.
A.B. Khokhlova, Candidate of Pedagogical Sciences, Associate Professor of the Department of Theology and Religious Studies of Kursk State University. “The Outline of Christian Moral Teaching” as a doctrine of the holistic development of man
To explore the teaching of Theophan the Recluse about human development, we must first understand that it is, first of all, a teaching about man, his existence and the meaning of his being, and only then is a teaching about faith. In this sense, his teaching is similar to the teachings of other great thinkers who solved the fundamental questions of the essence, structure and existence of man as such, and within the framework of this solution the question of the fundamental initial relationship of man to the world. If for most European thinkers such an attitude was a theoretical-cognitive attitude, for some it was a material one, then for Theophan the Recluse such an initial attitude is a spiritual one, an attitude towards God. And already in the context of the spiritual principle, a moral attitude is revealed, which Theophan the Recluse understands not only as a moral attitude itself, but also as an active attitude in general.
Therefore, the main work of the saint, where his system is most fully presented, “The Outline of Christian Moral Teaching,” should be understood not only as a teaching about spirituality and morality in the proper sense, although it is devoted to the analysis of these phenomena, but as a teaching about the integral life of man, as a teaching about human life in general. Theophan the Recluse writes: “The life of a Christian is characterized by faith, therefore Christian moral teaching must be characterized by religious teaching. Just as in life faith and deeds of faith enter into each other, intertwine and mutually assist each other, so in teaching—creed and moral teaching should not lose sight of each other” 647.
At the same time, Theophan the Recluse emphasizes the very close connection between Christian moral teaching and scientific teaching, built on natural principles, because “it is impossible to do without it. Christianity restores our nature and places it in its proper order. Our nature, thus, serves as the point of departure for the influence of Christianity on it. The same is true in moral teaching - the indication of what a person should be by nature serves as an interpretation of why this and that is required of him if he wants to become his true rank, which is for the purposes of Christian moral teaching. This is our mark everywhere” 648.
How does the saint understand the state of natural man? In his teaching, this is a person not before, but after the Fall. This means a person deeply affected by sin. As St. Cyril of Alexandria notes: “Our nature has become sick with sin, and we repeat the sin of Adam, we imitate him” 649.
At the same time, it is necessary to make a special reservation that the very understanding of the human condition, of his nature after the Fall, differs deeply in Western (Catholic and Protestant) Christianity and in Orthodox Christianity. For Western theology, philosophy and pedagogy, the damage to man as a result of the Fall is absolute. This understanding is reflected in the initial understanding of man as a being who carries evil as his main characteristic: “Man is evil by nature” - we find this initial attitude in many Western thinkers.
On the contrary, for the Orthodox understanding of man, the primary state of man is decisive. Orthodoxy recognizes that original sin deformed human nature, but not absolutely.
Therefore, man is by nature good, and he can completely restore in himself the state in which he was before the Fall. Theophan the Recluse writes that although man was significantly damaged as a result of the Fall, “even after the fall man remained a man. Its purpose and goal is the same Communion with God; the path to this goal is the same - walking in the will of God, to the fulfillment of which he must determine himself by the feeling of his dependence on God" 650.
However, the original sinful corruption affects the entire human condition; it cannot be excluded from understanding it. Therefore, the saint emphasizes: “Man who fell away from God suffered three evils: he was subjected to the curse of God, he became upset in himself and fell under the power of the devil” 651. And this damage is so serious that a person can no longer save himself on his own, and not only a person in general, but also each specific person. Therefore, in order to save both humanity and every person, God sacrifices His Son. And this death on the cross of Jesus Christ became a sacrifice for all humanity, for all people and for every person. This moment is the most important in Christianity: “The pinnacle of the perfection of faith is the living personal conviction that the Lord saved everyone, including me; just as he lifted the curse from everyone, so from me; just as everyone’s Belly is, so is mine” 652.
In accordance with this position, Theophan the Recluse in his works reveals the trajectory of human development.
When a perversion of the order in the relationships between the parts of our nature occurred, a person could no longer see things in their present form, could not restrain his desires and needs. They became confused and disorderliness became their feature. “So what is needed in order for everything in us to be restored to its former original order?” - asks the saint. And he answers: “Just as we rolled down the mountain, we must go back and climb the mountain again” 653. Therefore, the task of fallen man, but redeemed by Christ, is to restore his correct order.
Accordingly, a person’s life must become a truly Christian life, and this means that: “The Christian life a) is rooted in the incarnate economy; b) is supported, revealed and bears fruit in a living union with the Church; c) flows according to the predetermined norm arising from the two previous moments” 654.
The main thing in correct spiritual and moral development is determining the purpose of a person’s life. This question has been resolved in different ways in the history of mankind: in philosophy, in science; is decided ambiguously by every person. Theophan the Recluse, exploring this issue, fundamentally diverges from European philosophical thought, which asserts that the true goal of human life is the person himself, the development of all his strengths and abilities. He writes: “Those who put the last goal of a person is the person himself, no matter how pompous names they decorate it with, are far from the truth, the development, for example, of spiritual powers or the desire for improvement. With such a goal, people are separated by caring only about themselves and get used to turning everything into a means, not even excluding God Himself, whereas in fact, man, like everything created, is a means in the right hand of God for the purposes of His Divine Providence” 655.
At the same time, Theophan the Recluse considers the approach according to which the true goal of a person’s life is the public good to be fundamentally incorrect: “even in the sense that all his concern should be directed to the welfare of society. Contributing to the common good is unquestionably a person’s duty, but not the first and not the exclusive one. If we put this as the first duty, then every person will turn his thoughts and hearts to others, and not to God, and, therefore, all together will form a society of people, closed in themselves, but with their souls cut off from God. It will be a body without a head" 656.
But maybe a person can do without any goal at all? The saint objects: “Unreasonable creatures achieve their destination without knowing it, by their very nature or structure.” On the contrary, “man is a rationally free creature,” and therefore he “must himself be aware of his goal, know the path leading to it, and freely determine himself to follow this path steadily in order to achieve the goal and fulfill his purpose” 657.
Then what is the purpose of human life on earth? Theophan the Recluse believes: “This living, internal, direct communication of God with man and man with God is his final goal” 658. Elsewhere he writes: “Man’s final end is in God, in communion or living union with God. Man, created in the image and likeness of God, by his very nature is in some way of the Divine race. Being of the race of God, he cannot help but seek communion with God, not only as his beginning and prototype, but also as the supreme good. That is why our heart is content only when it possesses God and is possessed by God. Nothing but God calms him down" 659. At the same time, “during Communion with God, all people, converging on this single goal, are united not only in thought, but in deed itself, and all, filled with one spirit and one strength, form a single, living and harmonious body. It is only under this condition that a true and reliable union between people can be created” 660.
What is this norm? Bishop Theophan elevates it to primitive man: “The norm of moral life is depicted as the being of the first testament, or the spiritual life of man in his primitive state. Like a submissive child, he would humbly walk in the will of God and thereby be in His favor and remain in constant communion with Him” 661. Elsewhere he writes: “By norm we mean here a rule that, defining a person’s goal and the means to achieve it, gives a guiding instruction on where and how one should direct one’s life” 662. Further, Theophan the Recluse says that the norm of moral life “can be expressed in the following rule: do the will of God in order to be in communion with God or remain in communion with God by actively fulfilling His holy will. This rule is spoken continuously throughout the entire space of the Word of God, and its fulfillment is the source of all blessings, and failure to fulfill it is the source of all evils” 663.
But is life possible according to this standard after the Fall? It's certainly possible. At the same time, a person cannot achieve spiritual and moral perfection only on his own, he needs help from Above, and for this a person must be a Christian, i.e. to live a spiritual life according to the commandments of the Lord, because a Christian is saved by the grace of the Holy Spirit, which is given to him by the atoning sacrifice of the God-Man, under the leadership of the Church.
In the spiritual and moral development of a person, Theophan the Recluse identifies three stages. Anyone who decides to take this path goes through three steps, which the saint describes in detail in his work “The Path to Salvation”: 1) “how Christian life begins in us (turning to God)” - a person turns from the darkness of sin to the light of Christian truth and virtue”; 2) “how he improves, matures and grows stronger (a person cleanses his heart from all internal impurities in order to prepare and worthily accept the Lord coming to him)”; 3) “as it is in its full perfection” - here the Lord Himself comes, inhabits the heart and dwells with it” 664.
At the first stage, a person, thanks to God’s help, turns to doing good deeds, developing the best spiritual and moral qualities according to God’s commandments. At the same time, he must determine his life according to three relationships: to God, to his neighbors and to himself. The first to indicate with what thoughts, feelings and dispositions a Christian should turn to God and how to serve Him. The second defines the image of the mutual internal and external relations of Christians with Christians as members of the single body of the Church, who must be in a living union. The third depicts how a Christian must act on himself in order to be able to properly maintain himself in the first two respects 665.
How right is a person who follows the path of moral achievement? Theophan the Recluse notes that this can be found out by knowing the will of God, which is revealed in a person’s conscience: “The means to know the will of God for this or that matter is the first and most important thing - conscience, enlightened by the Word of God and guided by the grace of God. Because that is what she is determined to do, this is her essential business. He who deals with his conscience in good faith, does not contradict it, does not distort it, and does not drown it out with his talk, can rarely say: “I don’t understand what to do” 666. And another criterion of Orthodox Christian life is indicated by Theophan the Recluse - love: “True moral life is in fulfilling the duties of love: here is the root of life. With this spirit of love one must also fulfill the duties of truth. And we can say that only then, as they are imbued with this spirit, do they enter the realm of morality. If such a rule is generalized, then we must expect a general perversion of the moral order. The moral world will be torn away from its center” 667.
The most important result of moral activity is the formation of virtue, which “has more than one meaning. It means: 1) the main all-encompassing desire of the spirit for good, or the mood of the spirit acting Christianly; 2) different good dispositions of will and heart; 3) every single good deed. In all these manifestations, virtue does not stand alone, but gradually ascends to perfection and thereby determines the ages of good moral life” 668. For the formation of virtue, both “good consciousness” and “good heart and good will” are equally necessary. And for this, a person must truly fulfill the will of God: “Every fulfillment of the commandment in the proper way, that is, with a true purpose, for the glory of God, through faith in the Lord and with legal circumstances, is a good deed” 669.
Spiritual growth has degrees, which the saint calls: “beginners, advanced and perfect” 670. According to the degree of spiritual growth, Theophan the Recluse defines three ages of spiritual life: infant, youth and man. Each age is characterized by corresponding qualities.
At the same time - and this is the second stage of spiritual and moral development - a person must cleanse his heart from sins, since for a person, due to his original corruption and complete freedom, the possibility of a sinful life opens up, which is defined as “a transgression of the commanding or prohibiting commandment of God, or, as the Apostle says, sin is lawlessness (1 John 3:4). Two especially features are immediately reflected in sin from words: crime and commandment. There it is an abuse of freedom, here it is contempt for the law. Sin occurs only in rational beings - incorporeal and connected to the body" 671.
The saint notes a very important feature of sin - it is a mystery that is not known to us: “we all sin and are extremely guilty of sins, but we cannot tell ourselves why we sin” 672. Theophan the Recluse writes that the most terrible thing about sin is its conscious doing, that a person freely and consciously breaks the law: “In this sense, the Orthodox Confession says that sin is the unbridled will of man and the devil. No one forced the devil to rebel against God: he did it on his own. Our first parents, although Satan tempted them, did not bind their freedom, but only deceived them; therefore, when they transgressed the commandment, they sinned freely, of their own accord. And now, let manifold lusts rise against us, let the world and the devil fight; but all sin itself is our free deed, unconstrained, the fruit of an unbridled will” 673.
Saint Theophan also defines the external and internal sources of sin: “As in general, all the deeds of a person either come directly from his person, or are carried out as a result of the demands and excitement of others, coming from outside, or from his lower powers; Likewise, some commit sins out of the infatuation of depraved desires, and others out of cold-blooded consideration. The latter are sins of anger or maliciousness and depravity, and those are sins of passion and infatuation” 674.
Further, Theophan the Recluse characterizes sin as follows: “Sin is a crime, or a violation of the law. But the law itself remains unchanged. It is ruined only and violated in the person of the sinner. For example, unbelief is a violation of the law of faith in God, but both God and faith themselves remain inviolable. Both were ungodified only within themselves by the ungodly one, precisely because he did not accept, rejected, despised, and trampled upon this law. Hence contempt for the law is an integral feature of sin; contempt for the law, therefore, contempt for the will of God and resistance to God” 675.
But why is sin so terrible? Theophan the Recluse answers that sin is terrible because “the moral law is imprinted in the being of man and is internally understood and combined with his structure.” Therefore, a person, “transgressing it, goes against himself, ruins and destroys himself, for the immutable condition for the well-being and health of any being is the uncorrupted development of the principles laid down in it. Therefore, we can say that sin is poison and the destruction of a person through unauthorized violation of the law. From opposition to the law, death is inevitably born and the wrath of God is kindled" 676.
Meanwhile, it is within man’s power not to sin, since no one demands “angelic life” from a person. Therefore, the cause of sin is in its internal state - “it is not true that sin is a consequence of short-sightedness of mind, imprudence: I set the wrong goal, I took the wrong means. All this happens in sin; but sin, in fact, is the corruption of the will, by which we know what we should do, but we don’t do it because we don’t want to” 677.
The saint also does not agree with the fact that sins that are committed allegedly because they are inherent in man by nature are excusable, because in this case “it opens a vast door of relaxation and impurity into the moral world. Through experience they want to assimilate this title over the drives of lust, taste, instinct, the movement of fullness or the play of life. Apparently, where there is more evil, they want to be lenient. No matter how strong the passion, if the object is chosen and desired, then the deed exposes the depravity of the will and eating is immoral” 678.
Theophan the Recluse also describes the ontology of the development of sin: “Sin begins with unbelief, a weakening of conviction in the truth, and clouding of the mind. It casts a certain shadow on the truth, on God, His law and the Divine order, and therefore removes them from consciousness as this shadow increases. This is what the devil did at first, darkening the face of God in the minds of the first parents. Then unbelief is joined by sinful flattery, the hope of great sweetness, which will come on its own, without any labor, as soon as you sin. This aspiration rivets the attention and heart to the subject of sin” 679.
The saint proves that sinful life, like spiritual and moral life, is divided into three ages: “infancy, adolescence, manhood. In the first, the sinner just went into sin, in the second, he stopped in it, in the third, he became a manager in his area” 680. And Theophan the Recluse describes these age-related human states.
But the more a person grows in sin, the more terrible his condition. The saint writes: “What does sin produce in man himself? He perverts him and, as if plunging him into darkness, into dreams of fantasy, vanity of desires and disorder of heartfelt emotions, he circles him all his life, not allowing him to come to his senses. Meanwhile, the torment of passions eats up both soul and body. The sinner is a smoldering creature" 681. The most paradoxical thing in this case is not only that a person does not realize or, on the contrary, realizes the presence of sin, but that at the same time a person is happy: “A sinner often has fun and revels in earthly happiness, as much as he can or as much as God allows, partly for reward for some good deeds, partly for admonition” 682. However, the saint proves: “underneath this visible happiness there is always hidden an incessant collapse of the spirit, at times only flooded with sensual intoxication, and even then not completely. The sinner is always gloomy and seems to be afraid of something” 683.
Can a person who commits sins be saved? Theophan the Recluse claims that due to the ineffable mercy of God, a person always has a chance to move away from sin, “to return to the merciful God who has mercy on the repentant” 684. But for this you need to cleanse yourself of sins and begin a true spiritual and moral Christian life.
Thanks to this, it becomes possible to achieve the third stage - turning from oneself to God. At this stage, the Lord Himself comes and dwells in a person’s heart. What does a person’s life with Christ give? Theophan the Recluse writes: “So the believer, united with Christ, accepts new life (Rom. 11:15) and therefore passes from death to life (1 John 3:14), from the dead becomes alive (Rom. 6:13).” This happens because a person is united with God, the source of life. He already has the Son within himself, and with him the life (1 John 5:12) and has received the life-giving Spirit (Rom. 8:10)” and “Christ lives in him (Gal. 2:20)” 685.
Thus, Saint Theophan revealed a holistic picture of human development, the trajectory of which can be presented in the following form. Man, thanks to God's help, spiritually improves himself, and at the same time, freed from sin, gets the opportunity to be involved in God. Thanks to this, he gains the opportunity to elevate himself to the highest degrees of spiritual and moral perfection, right up to holiness. Thousands and thousands of saints testify that this path is feasible and that this path is possible. And not only monks and priests, but also people from various social classes and spheres who, through their ascetic spiritual life, reached the highest degrees of spiritual and moral perfection.
Andrey Kretov, priest, cleric of the Church of St. Vmch. Panteleimon, Krasnodar. Additions from the Greek Paraclitic, which are not in the Slavic (“Selected penitential chants from Octoechos”): linguistic features of the translation
One of the areas of activity of Saint Theophan is translations. Everyone knows the fruits of his tireless labors: Philokalia, Invisible Warfare, Miterikon, Monastic Rules, etc. In the course of his activities, he showed himself to be a unique multilingual linguistic personality.
The term “linguistic personality” was introduced into linguistics by Yu.N. Karaulov. In his work “Russian Language and Linguistic Personality,” he gives the following definition: “Linguistic personality is a type of full-fledged representation of personality, containing mental, ethical, social and other components, but refracted through its language, its discourse” 686.
However, the linguistic personality of the translator is a secondary formation. This gives rise to a more intricate and complex system of relationships. It is no longer enough to evaluate all three levels: structural-linguistic, linguistic-cognitive and motivational. It is necessary to analyze the translation strategy. If we consider the activity of a translator from the point of view of conveying the meanings and motivations of the author of the original text (domestic position), then we should study the degree of his proficiency in a second language. Perhaps the translator simply does not have the ability to offer the correct meaning of the source’s words, and therefore concepts are distorted and awareness of the author’s motivation is lost. On the other hand, it is necessary to take into account the determining role of the original text, if we consider the translator as the creator of a new text (D. Robinson). I.N.
Yakovleva cites in her article the competencies of the person under study: “the verbal-semantic level provides for the possession of linguistic competencies, the thesaurus level – sociocultural, motivational, respectively – humanitarian and communicative competencies” 687 .
Thus, a new, promising area of research opens up for Theophanic studies, touching on the question of the inner world of the saint, its design and its expression. This analysis, carried out on the basis of the texts of the translation of the Greek Octoechos (since the selected stichera are not in Slavic), aims to outline the progress of work in this direction and show its relevance.
Everyone who came across the translations of St. Theophan noted that the translation is not done with accuracy, sometimes grammatical forms, words, order are changed, sometimes entire phrases are simply omitted. In their reports, Abbot Dionysius (Shlenov), Hieromonk Theoktist (Igumnov), noted that these changes are being made consciously and purposefully. It can also be added that along with such changes, in some cases there are translations made very accurately, where all the features of the original text are preserved. Let's give an example.
Φωτος ἐνδιαίτημα Ἁγνη, μονη ἐχημάτισας, του εκ Πατρος ἀναλαμψαντος' ὅθεν κραυγαζω σοι' Την ἐσκοτισμενην, ψυχην μου ταις, παθεσι, ψωτι των αρετων, κατσψαιδρυνον, και εν ακηνωμαοι, ψωτεινοις σου κατασκηνωσον, εν ημερα της, κριοεως “Αχραντε 688. L. 19.
To You, the only one who was the receptacle of the non-evening Light, from the Father who shone forth, I appeal, Pure One: illuminate my soul darkened by passions with the light of virtues and make it dwell in the bright abodes of heaven, Most Immaculate 689 L. 18.
Of course, stylistically, the omission of interrogative places about the estate ὅθεν (how, from where) and the phrase ἐν ἡμερα της κρισεως (on the day of judgment) weakens this verse. However, the rest of the part does not lose anything; all relationships, semantic units, and grammatical forms are preserved. At the same time, the structure of the sentence was changed.
Consider the following verse:
Αμαρτηματων ηελαγει περιαντλουμενος, και εν βυθω πταιοματων, συνεχομενος ολως, βοω σοι τω Δεοποτη’ Των χαλεπων, και ποικιλων με λυτρωστηριων του βιου, και του πυρος, του ασβεοτου ‘Υηεραγαθε. L. 18.
Worn in the abyss of sins and plunged into the depths of falls, I cry to you, Master: deliver me from destructive temptations and from unquenchable hell, O All-Merciful One. L. 18 rev.
Comparing the original text and the translation of the saint, important differences should be noted. First of all, in the first period the image of a drowning person, bound or bound, drowning in a sea of sins is considered. The translation omits συνεχομενος ὅλως.
In the second period we find four things from which the tormented soul asks to be delivered: illnesses, mistakes, cunning and unquenchable fire. In translation, only two aspects remain: fire and destructive temptations. Thus, stylistically, the saint offers a new text. It depends on the original text for its overall theme and structure.
The following verse is the second stichera “I cried unto the Lord” of Monday, which is absent in the Slavic Octoechos:
Βεβυθισμενος υπαρχων εξ απογνωσεως, κ αι πονηριας πληρης, λογιομων εναντιων, προς σε μου τας ελπιδας, Λογε Θεου, ανεθεμην ο αθλιος, απο εχθρων αορατων, και ορατων, επιθεσεως με λυτωσαι. L. 18.
Filled with evil thoughts and driven into despair, I place all my hope in You, the Word of God, O wretched one: deliver me from our enemies, visible and invisible. L. 18 rev.
In this verse the saint translates almost entirely in accordance with the Greek Paraclitic. The use of the Greek preposition ἐξ is interesting. This preposition, when used with the genitive case (ἀπογνωαεως), has the meaning of place as cause, origin. However, Theophan the Recluse translates it with the preposition “in”, which has the meaning of purpose. We also find a stylistic omission. The Greek text asks the sinner to be delivered from the “attack of enemies.” Translated: “from our enemies.”
The last text we will consider is the translation of the third stichera:
Κατοικτειρησας ο Κτιοτης το ποιηυα δια ψιλαναθρωπιας, και ακρατου , αρον καμου το ψορτιον, και τον κλοιον, τον βαρυτατον ελαφρυνον.. L. 18.
Having taken pity on your creation, for the sake of love for mankind, with your inexpressible impoverishment, you, most gracious of the Word and God, took away the sin of the world. Take then my sinful burden, and lighten my sinful yoke. L. 18 rev.
At the end of this text we see that the saint adds some words. In the Greek text we read: ἆρον καμου το ψορτιον (take my burden too). The saint adds: sinful. The saint calls the yoke sinful, but in the Paraclitic we see heavy chains or chains.
It should be noted a feature inherent in all translation texts. Addresses and proper names are not translated literally:
In the third stichera, the saint omitted the address ὁ Κποτης - Creator.
Now we can perform a comparative semantic analysis. It is interesting that in the last two texts the appeal to God (Λόγε Θεου) is translated differently. In one text it is translated “Word of God”, in another text “Word and God”.
We also find different uses of the preposition ἐξ: in accordance with the norm of use - origin, reason (του εκ Πατρος, αναλαμψαντος) and, as we noted above, deviation from the norm - goal.
The verb λυτρωσαι – the imperative form of the aorist – in both cases is translated: “deliver”, despite the fact that the lexical norm is “redemption”.
Let's summarize. Indeed, the question of the translation principles and strategy of St. Theophan is relevant, since we encounter a large number of discrepancies between the original text and the derivative translation. It can be assumed that some deviations from the translation are systemic in nature and may be due to theological, social, cultural and other factors. Of course, one cannot set a goal: to find a reason in the worldview of the saint to explain all deviations. However, some may probably have this explanation. The translation may also be influenced by some translation features: grammatical, syntactic, use of certain dictionaries, etc.
Peter (Aleksenko), hierodeacon, cand. theology, resident of the Klimovsky Intercession Monastery of the Klintsov and Trubchevsk diocese of the Bryansk Metropolis. The infusion of God into the human spirit in confirmation (according to the interpretations of St. Theophan the Recluse of the epistles of St. Apostle Paul)
According to the Russian exegete of St. Apostle Paul, from a fallen state to a person under grace, raises, firstly, the “double effect of baptism,” namely: the death of sin (on Rom. 6, 2, 6-7, 12, 14; 7, 6; 2 Cor. 3, 17; Gal. 5, 24; Phil. 3, 3; Col. 1, 13; 2, 11-13; 3, 5, 9) and the revival of a dead spirit (on Rom. 6, 4, 12; 7, 6; 8, 2, 5; 12, 2; 1 Cor. 15, 47; 2 Cor. 4, 16; 5, 17; 7, 1; 10, 4; Gal. 3, 27; 5, 16, 24; 6, 15 ; Еф. 1, 18; 2, 1–10; 3, 16; 4, 23–24; 5, 14; 6, 12 ; Кол. 2, 11–12; 3, 5, 10 ; 1Фес. 5, 19, 23 ), а во-вторых – последующее вселение в восстановленный дух человека The Spirit of God (grace) in Confirmation. This pneumatological aspect of the theology of St. Apostle Paul is represented by St. Theophan the Recluse in interpretations on Romans 1, 7; 8, 9–10, 14–15; 10, 17; 1 Cor. 2, 14; 3, 16; 6, 19; 12, 13; 2 Cor. 1, 21–22; 3, 3; 4, 2–3; 6, 16; 13.13; Gal. 1, 3–5; 3, 1–5, 14; 4, 6; Eph. 1, 2, 13; 2, 8; 3, 17; 6, 17; Phil. 1, 1 ; 1 Thess. 1, 1, 9–10; 5, 28; 2 Thess. 1, 1–2; Flm. 1, 25.
Through the saving feat of our Lord Jesus Christ, the connection between man and God was restored. In the call of St. Apostle Paul in Col. 3:1: If you are risen with Christ, seek the Holy One on high. Theophan sees the restoration of man’s communication with God: “Through the Lord Jesus Christ, the communication of the soul with God, interrupted by the fall, is restored. Entering again into communication with the soul, God dwells in it and, reviving it and controlling all its movements, returns to it the lost well-being. And behold the Kingdom of God" 690. Communion with God or the Kingdom of God, thus, represents the “inhabitation” of God in man.
St. ap. Paul preaches with particular power about the indwelling of the Spirit of God in Christians in Rome. 8, 9: But you are in the flesh, but in spirit, because the Spirit of God dwells in you. If anyone does not have the Spirit of Christ, he is His. St. Theophan emphasizes, first of all, the decisiveness and constancy of the gospel of St. Apostle about the indwelling of the Spirit in Christians: “The Spirit of God lives in you. With what decisiveness does the apostle affirm this about the Roman believers, who in due order entered into the host of believers! The Spirit of God lives in you - he also confirmed to the Corinthians (see: 1 Cor. 3:16), adding: you are the church of the living God (cf.: 2 Cor. 6: 16), the temple of the Holy Spirit living in you (1 Cor. 6: 19). He reminded the Galatians of the same thing, saying that God had sent the Spirit of His Son into their hearts (cf. Gal. 4:6). And he told the Ephesians that they, having believed, were marked by the Holy Spirit of promise (cf. Eph. 1:13), Whom he commands them not to offend (cf. Eph. 4:30). He asserted the same thing in other Epistles, and not he alone, but all the other apostles, and the Lord and Savior Himself.
And all this with such determination that whoever does not have the Holy Spirit in himself is not a Christian, and if someone is a Christian, then he is a Christian only because he is anointed with the Holy Spirit” 691. At St. Theophan we find a direct definition of a Christian as a person of grace in 1 Thess. 5, 28: The grace of our Lord Jesus Christ be with you. Amen: “Christian, son of the kingdom, grace-filled are one and the same thing. How, on the contrary, one without grace is no longer a Christian and no longer a son of the kingdom” 692. It is the grace of the Holy Spirit that makes a person a Christian: “It comes from God.” Christians are all spirit bearers. In confirmation they receive the seal of the gift of the Holy Spirit, and from then on they receive anointing from the Holy Spirit. This makes them Christians” (on 1 Cor. 6:19) 693. Moreover, in the grace of God the holy Russian exeget sees the main idea of the entire gospel of St. apostle In the introduction to Gal. 3:1-5 the saint notes: “And this is the subject that Saint Paul primarily explains in all his Epistles. It is unfair to say that the main thing for the Apostle Paul is the opposition of faith to works.
No, his main thing is to preach about the grace of the Holy Spirit, without which there is no salvation; everything else is a means to this” 694. The very “essence of Christianity” by St. The recluse sees man's acceptance of the Spirit. On Gal. 3, 4: let us receive the promise of the Spirit by faith, we read: “The reception of the Holy Spirit and the tangible manifestation of His action in souls later became (after the descent of the Holy Spirit on the apostles. - Hierodiac. P.) a distinctive feature of true believers in Christ. And generally speaking, the essence of Christianity consists in the renewal of our fallen nature by the grace of the Holy Spirit. Where there is no renewal, there is no Spirit; where there is no Spirit, there is no Christ; where there is no Christ, there is lies and destruction” 695. Whoever was not indwelled by the Spirit was not reborn in Christ. Thus, the renewal of a person is, firstly, the revival of his spirit in Christ, and secondly, the indwelling of the revived spirit by the Holy Spirit (see also 1 Thess. 1:9-10) 696.
It is precisely how the “inner dwelling” of God in man is interpreted by St. Recluse is an apostolic expression for God who has anointed us in 2 Cor. 1:21: “And the anointed one, that is, filling us with the Holy Spirit, by whose power the perfections that were represented in the ancient chief priests, prophets and kings are communicated to our spirit. This anointing is not an external sign, but an internal indwelling. Give the betrothal of the Spirit into our hearts. Imprinting by the Spirit is the giving of the Spirit into the hearts, or His indwelling in our inner man” 697. In Christ the inner man, i.e. the spirit was “born”, and now it becomes the “village” of the Spirit. New humanity, born of Christ, according to St. The recluse is distinguished by “bearing the Spirit”: “Through the resurrection and ascension to heaven, He became the Head of the new humanity born of Him. The characteristic feature of this new humanity is spirituality - the fact that it carries within itself the Spirit of God" (on 1 Cor. 15:45) 698. So, “spirituality” is not so much the revitalization of a person’s fallen spirit, but rather the carrying of the Holy Spirit by him. Thus St.
Feofan distinguishes two stages of renewal or “rebirth” of a person. In the interpretation of 1 Cor. 12, 13: For by one Spirit we are all baptized into one body, whether Jews, Jews, or slaves, or free; and we have all drunk on one Spirit, the exegete indicates what each of the two stages consists of: “And we have all drunk on one Spirit. This infusion is different from baptismal regeneration. There a spiritual being is obtained; here the spiritual being is fed with the Spirit. When is this? - In the sacrament of confirmation, - with the apostles through the laying on of hands. In this sacrament, the gifts of the Holy Spirit are given, which is the feeding of the Spirit” 699. Thus, in Baptism the “being” and “being” of the human spirit is reborn, which is then imbued with the gifts of the indwelling Spirit in Confirmation.
God dwells in the human spirit, since it is the spirit that is “something akin to the Divine,” as St. explains. Feofan on Flm. 1, 25: The grace of our Lord Jesus Christ be with your spirit (πνευματος). Amen: “The grace of the Spirit descends on a person’s spirit and then remains with the same spirit. He is something akin to the Divine, and therefore is a friend and vessel for grace. This happens to them when, having rejected everything material, created, and temporary, through faith in the Lord the Savior, he surrenders himself entirely to God, one communication with Whom can satisfy and give him peace.” 700 . In the interpretation of the Apostle St. Theophan, the infusion of God into man is the infusion of the Holy Spirit into the human spirit. The Apostle Paul calls all Christians saints. In the greeting of Phil. 1, 1: Paul and Timothy, servants of Jesus Christ, to all the saints of Christ Jesus who are in Philippi, with the bishops and deacons of St. Theophan explains that calling Christians saints is due to the indwelling of the Holy Spirit in them: “To all saints. A saint is not only virtuous, but, most importantly, sanctified by the grace of the Holy Spirit and made His dwelling place.
And among the pagans there were virtuous, but not saints; for they did not have the Spirit. This is the advantage of Christians, who are called that way because they have the anointing of the Holy One. One can become such only through Christ Jesus. Those who believe in the Lord begin to receive His sacraments and are reborn in them (baptism) and receive the gift of the Holy Spirit (confirmation). The power of the sacraments comes entirely from their combination with the Lord Jesus Christ. Those who are baptized put on Christ; and just as the Spirit of God rested upon Him in all its fullness, through Him also in Chrismation the gift of the Holy Spirit descends into believers. They are the dwelling place of the Spirit; for they are one spirit with the Lord. This is the basis on which Christians are holy—and they alone are holy.”701 The spirit of a holy man is “one” and is a regenerated “spirit with the Lord,” and therefore he becomes the “dwelling place of the Spirit.”
The ancient exegetes understand the expression of the Apostle saints about Christ Jesus with an emphasis not on saints, but on Christ Jesus, contrasting Christians with Jews, who were also called saints. Saint Chrysostom (and after him Ecumenius and Blessed Theophylact) interprets: “Since it was fitting for the Jews to call themselves saints on the basis of an ancient prophecy in which they were called a holy, chosen people, he added: saints in Christ Jesus (Deut. 7:6; 14:2). They alone are saints, but they have already become unclean” 702. If ancient interpreters note that the Jews were also saints, without distinguishing their holiness from the holiness of Christians, then for St. The recluse “only Christians are holy” as the only ones who have received the Holy Spirit. In the same way, St. Theophan interprets the called saints from Rom. 1.7" Called saints.
They were called, believed, were renewed by faith in baptism, having received the beginnings of spiritual life, and then through the laying on of hands (now Confirmation) into the vessel of their renewed nature they received the grace of the Holy Spirit and became saints; in the way of thinking, in the endeavors of the will and in the feelings of the heart, we became the holy church of God” 703. The Russian exegete states that holiness “comes through changes in the spirit” 704 accomplished by the Holy Spirit.
For the anthropological exegesis of St. Theophan the Recluse is also significant that St. The Apostle Paul proclaims the sonship of people under grace to God in Rom. 8, 14: The little ones are led by the Spirit of God (Πνευματι Θεοῦ), these are the sons of God (υιοιΘεοῦ). St. Theophan reveals this contemplation of the apostle not metaphorically, but ontologically in the categories of nature. A son becomes one who is literally “born” of God: “Why are those who are led by the Spirit of God led by Him? Because they were born of Him and, having been born of Him, received Him into themselves. It is obvious, therefore, that those who are led by the Spirit of God are the sons of God. They do not consist in an external relationship to God, but in an internal, living one” 705. The birth from God is called “most internal and living” because it concerns the very nature of man. Naming a son for St. The recluse is not denoted by an external title, but by an “essential” birth from God: “Believers are given the realm of being children of God, because they, having received the Lord, are born of God - not only do they bear the name of sons, but they are essentially sons (John 1:12-13).
The Spirit of God, who does this, also imparts the feeling of sonship, according to which the truly regenerate one, with the same disposition, calls God Father as a natural son of a natural father” (on Eph. 1:2) 706. Man, with a “natural disposition”, calls God Father because God was “combined” with his nature: “the guidance of the Spirit is not external, but comes from within, for the Spirit of God was combined with our spirit and acts from it” 707. You have received the Spirit of sonhood (Πνευμα υιοθεσας), about Him we cry: Abba Father, Saint Paul complements his contemplation below in Rom. 8.15. The Holy Spirit Himself, living within us, filially disposes us to God. And in the interpretation of parallel Rom. 8, 16 and Gal. 4, 6 St. Theophan, in the feeling of sonship, also emphasizes the activity and consciousness of our spirit, since, being reborn from the Spirit of sonhood, the human spirit itself receives a new, God-filial dispensation 708.
St. Theophan dwells specifically and in detail on the words of St. the Apostle about the sonship of man to God, revealing it in the “natural” perspective of the infusion of grace into the spirit of man. Whereas the ancient exegetes give only a general interpretation of sonship as one of the many gifts of the Spirit. Let us give the interpretation of the blj for everyone. Theophylact of Bulgaria to Rome. 8:15: “Just as we learn about the spirit of prophecy (Πνευμα της προφητειας) from the fact that the one who receives it predicts the future: so the spirit of sonship (Πνευμα υιοθεσας) is learned from the fact that the one who receives it names God the Father, being moved by the Spirit. For this too is one of the gifts of the Spirit, as Paul himself suggests.”709 As we see, the “spirit of prophecy” and the “spirit of sonship” are side by side in the late Byzantine exegete, while in St. For Theophan, becoming a son of God is more “essential” than becoming a prophet. Sonship was developed by the Russian exegete with the help of natural categories of the “birth” of fallen man from God. So, the apostle and all interpreters describe the image of God’s indwelling in man as the descent and dwelling of the “Spirit of God” in him.
However, more precisely under this expression St. ap. Paul understands the participation of Christians in the actual grace of God. The wish for grace is the usual greeting and farewell of St. ap. Paul in all his epistles. In the interpretation of the greeting to Thessalonians 1 Thess. 1, 1: Paul and Silouan and Timothy, the church of Thessaloniki in God the Father and the Lord Jesus Christ: grace to you and peace from God our Father, and the Lord Jesus Christ St. Theophan defines grace as “a free manifestation of God’s love” and “life-giving power”: “Grace, in general, is favor, favor, care, in which sense it is said about the child Jesus: the grace of God was upon Him (Luke 2:40). But more specifically, grace, as opposed to law, works, duty (Rom. 4:4; 6:14; 11:6), is a free, free and unconditional manifestation of God’s love for those who not only have no right to it, but, in all truth, deserve the opposite (Rom. 3:23-24; Eph. 2:3-5). This is the New Testament saving grace revealed to sinners in Christ Jesus (Titus 2:11; John 1:17).
It is not only the once-forever perfect deliverance and redemption of the sinful human race in the Lord Jesus, but it is also a life-giving force that draws everyone to Christ, generating and nurturing a new life in him, which in Christ through the Holy Spirit is communicated and imprinted, sometimes accompanied by special gifts (John 6:44; Rom. 5:5; Eph. 1:17)” 710. Grace is “communicated in Christ through the Holy Spirit,” which is why the apostle calls it the indwelling of the “Spirit.”
One should not, however, lose sight of the fact that grace is the common action of the One God, worshiped in the Trinity of Persons, as St. teaches. Theophan in the language of mature Trinitarian theology on Gal. 1:3–5: Grace and peace to you from God the Father and our Lord Jesus Christ, who gave Himself according to our sins, that He might deliver us from this present evil age, according to the will of our God and Father; to Him be glory forever and ever. Amen: “The grace of the Holy Spirit does this in us; but this grace is deserved to us by the Lord the Savior, which is why St. Paul traces the very action of grace to Him. In the matter of our salvation, everything is connected by an inextricable union and is accomplished by the action of the One God in the Trinity of the worshiped, although in the explanations of these actions they refer first to one or the other Person of the Most Holy Trinity" 711 (see also on 2 Cor. 13:13) 712. The single action of God's grace descends from the Father through the Son in the Holy Spirit. This is the unchanging “path” of the descent of grace onto a person, as St. Recluse on Flm. 1:25: The grace of our Lord Jesus Christ be with your spirit.
Amen: “Grace is the grace of the Holy Spirit, but it is given from the Lord Jesus Christ. But there is a path by which grace descended in the beginning and continues to descend. The Comforter does not come unless it is through Him” 713. Thus, in the unchanging order of the manifestation of God outwardly - from the Father through the Son in the Holy Spirit - grace reaches and fills man with the Third Hypostasis of the Holy Spirit. That's why St. ap. Paul preaches the indwelling of the “Spirit,” and St. the fathers talk about “the grace of the Holy Spirit” 714. However, the image of God’s infusion into man is the grace-filled infusion of the entire Holy Trinity into him 715. On 2 Thess. 1, 1–2 St. Theophan specifically shows this: “A true Christian is known from this if he is in God the Father, by the grace of sonship, and is united with Jesus Christ, the Son of God, like a member with its head, and is filled and led by the Holy Spirit. Let everyone remember that through baptism he has become a son of God, a member of Christ, a dwelling place of the Holy Spirit” 716. A Christian carries within himself the great sacrament of the Most Holy Trinity: “The presence of the Spirit makes us understand the presence of Christ, and the presence of Christ means the presence of the Spirit.
And not only this, but also the presence of the Father, as certified by Christ, the Son of God (p.: John 14, 23). What a great sacrament a Christian carries within himself!” the holy exegete reverently exclaims to Rome. 8, 10 717 Thus, the Trinity grace of God is infused into the revived spirit of man.
St. Theophan the Recluse examines in detail the stages of the infusion of God's grace within a person, starting from the sermon and ending with Confirmation. Revealing the meaning of Eph. 2, 8: For by grace is salvation through faith: and this is not from you, it is God’s gift, the Russian exegete notes that salvation begins from the moment of hearing the Gospel. “Everyone’s personal salvation begins with the preaching of the Gospel. The preachers were sent by God and were guided by God where to go and what to say. All this is also a matter of grace. When a sermon is preached, to listen or not to listen, listening - to listen or not to listen, listening - to agree and want to believe, or to disagree and not want, is a matter of freedom. But further, as soon as agreement is expressed in the heart and the desire for salvation by faith is formed, faith itself is impressed and transformed into a living, unshakable faith again by the influence of God’s grace on the heart. After this, grace is infused into the heart through the sacraments and becomes the source and guiding principle of life by faith” 718.
Thus, the infusion of grace within depends not only on God, but also on human freedom. Human freedom, as we see, is involved in listening, understanding, agreement and, finally, faith. The holy Russian anthropologist demonstrates in his exegesis a realistic understanding of the physiological and psychological characteristics of human nature. The ancient interpreters speak here only about faith on the part of man, but not about the anthropological steps that precede it.
The same realism is characteristic of St. ap. Paul, who attested to this sequence in Rom. 10:17 Moreover, faith comes by hearing, but hearing is by the word of God. However, the apostle in this case comes from the Holy Scripture: Isaiah says: Lord, who believes our hearing? (16). That is, the Old Testament Prophet said that faith is destined to arise from hearing: “The words of God strike the ear, pass through the ear into the mind and heart and give birth to faith” 719. Confirmed by the words of both sacred writers, St. Theophan (following St. Chrysostom and Blessed Theophylact) points out the optionality of miracles and signs in the matter of faith: “miracles and signs are not a natural part of the gospel. The natural way is this: a messenger sent from God comes, proclaims the word of God, and those who have something to feel that the word of God is really proclaimed here believe. Miracles and signs are not in our power. God creates them, although through us, but not according to our will, but wherever and however His holy will pleases. Therefore, it is certainly unfair to demand signs and wonders from evangelists.
They have received the word of God and are putting it into their ears through the gospel; Let those who hear believe, if it is of faith. That's it; don’t demand this anymore” 720. Thus, evangelism occurs not in a supernatural way, but in a “natural way.” The peculiarity of the interpretation of St. Theophanes is to indicate that human nature must “have something to sense” the gospel, the person himself must “be of faith.”
The natural organ with which a person, according to the Russian exegete, receives the gospel is his spirit. In the interpretation of 1 Cor. 2, 14: A spiritual person does not accept the Spirit of God, for he has foolishness, and cannot understand; The recluse reminds of the presence of the spirit in the fallen spiritual man: “When the apostles went to preach to proclaim the Spirit of God and the Holy Spirit to those who were taught, then everywhere, especially among the pagans, they met mainly spiritual people. What was the hope of success based on when the soul does not even accept the Spirit of God? “The fact is that no matter how soulful someone is, there is hidden within him a spirit that, under the influence of the grace-filled gospel, raised a voice in a soulful person and forced him to both listen and agree to what he heard” 721. The word of the gospel, which the saint calls “spirit-moving and spirit-bearing” 722, is “akin” and “corresponds” to the elements of our spirit 723. Interpreting 2 Cor. 4, 2: but by the manifestation of the truth we represent to every conscience of mankind, before God, St.
The recluse clearly reveals this thought: “There is in everyone’s soul an intercessor for the truth of the gospel - a spirit with its inherent fear of God and conscience. These spiritual elements are of the same kind as the word of the gospel and are immediately recognized with it, as long as they are not drowned out by the spirit of this age” 724. Thus, being “of the same kind,” the spirit and the gospel are “recognized” among themselves. Analyzing here the movement of thought of the Russian exegete, it should first of all be noted that he proceeds from the definition of truth as “the word of the gospel.” Whereas for all ancient interpreters, the truth points to the deeds of the apostle, as opposed to the guise of piety of the false apostles. From the truth of the gospel of St. Feofan easily switches to the spirit of a person who is an “intercessor” for her. Thus, the concept of truth allows the Russian interpreter to bring together the gospel and the spirit as “kin” and move from the first to the affirmation of the second in a person.
All who hear have the Spirit, but not all accept the Gospel. The holy exegete explains this by varying degrees of suppression of the spirit by spirituality: “In some, the spirit barely began to move, in others it rose with such force that conversion was immediately accomplished. But those who were completely spiritual closed their ears and fled from the apostolic preaching or rebelled against it” 725. Complete suppression of the spirit is also possible. Thus, in 2 Cor. 4, 3 St. ap. Paul testifies with bitterness that for those who are perishing, the gospel is covered. St. Theophan explains that the word of the gospel remains hidden for those who have already lost the very “organ for receiving it. Their natural spirit was so clogged that there was no way for the stimulating gospel to reach it.” 726 Complete suppression of the spirit is equivalent to its virtual absence.
So, the one who hears must understand and comprehend the gospel in order to finally believe in it. The apostle's preaching is therefore directed primarily at the area of man's thoughts. In 2 Cor. 10, 4 St. ap. Paul reveals to us his apostolic warfare: For the weapons of our warfare are not carnal, but are powerful through God to destroy the firmament: it destroys thoughts. St. Theophan clarifies that it is the human spirit that is “buried with a pile of thoughts,” from which spiritual passions have built a fortress for themselves: “Like unbelief with wickedness, so sin with selfishness and passions build a fortress around itself, made up of thoughts with which we think to justify both our image and our way of life. Enveloped in such thoughts, they are confident that they are secure and safe not only from ruin, but also from attacks” 727. However, the apostle’s preaching has an ally within the person himself - a spirit “kindred” to it: “But then the apostle comes with a word of grace and begins a conversation.
The ear receives the sounds of words; the thought expressed in words is accepted by the mind; and the grace that comes in the word infuses the spirit that has been lulled to sleep or overwhelmed by a heap of thoughts. The awakened spirit perceives the fear of God and with this fear awakens conscience. And both of them together, strengthened by the grace of God, scatter the stronghold that oppressed them and rested on them, so that not a single thought of those that previously seemed so firm and firmly standing stands: everything is ruined” 728. Thus, the grace of God and the spirit in man himself are not the carnal weapons of apostolic warfare.
St. John Chrysostom also emphasizes that the warfare of the apostles is “spiritual. These strongholds strike souls, not bodies. And since they are much stronger than material strongholds, better weapons are required. He calls the pride of the Hellenes and the strength of their sophisms and syllogisms “strongholds” 729. He defines the weapons themselves as follows: “we fight not with words, but with deeds against words, not with carnal wisdom, but with the spirit of meekness and strength” 730. Blzh. Theodoret believes that the weapon consists of the “spiritual gifts” of the apostle 731. Blzh. Theophylact notes that these weapons, in contrast to carnal ones, are “spiritual” 732. Ecumenius, like St. Chrysostom, defines them by contrast to carnal ones: “Carnal weapons are wealth, strength, power, glory, eloquence. We, therefore, do not conquer by them, but by the opposite. Poverty, disgrace, weakness, lack of education" 733. It is obvious that none of the exegetes sees the weapon of the apostle in the man himself.
The main stages of the infusion of God into man, namely: hearing-faith-reception of the Spirit - St. ap. Paul lists in Eph. 1:13 And in Him also you, having heard the word of truth, the gospel of our salvation, and in Him also, having believed, were marked with the Holy Spirit of promise. St. Theophan, in the words of the apostle, emphasizes the decisive importance of faith for accepting the grace of God in the sacraments: “It is not enough to hear, you must believe. Faith is the door to receiving all blessings from the Lord. Just as He ascended into heaven and sent down the Holy Spirit into the world, so He immediately fills those who cling to Him with faith through the sacraments with the Holy Spirit. The path is this: first hearing, then faith from hearing, finally, sealing by the Spirit in baptism and laying on of hands, or anointing. These are the degrees by which those who were far away are near and are introduced into the inheritance of Christ” 734. On the part of man, faith is “the exclusive condition for receiving the Holy Spirit through the sacraments,” the saint asserts in Gal. 3:14: that we may receive the promise of the Spirit by faith 735.
“When such a decision is formed and strengthened under the influence of faith and grace (still active and converting from outside), a person is ready to receive grace inside, through the divinely instituted sacraments, by order of the guardians of the grace-filled house of God and its treasures. Receives the sacraments and is filled with grace” (on Rom. 8:2) 736. He who cleaves by faith to Christ in the sacrament of Baptism is filled with the Holy Spirit in the sacrament of Confirmation. Ancient exegetes do not mention the sacraments at all in these fragments. Interpretation of St. Theophanes represents a synthesis of theoretical and practical aspects of mature Christian theology. Only the sacraments of St. The recluse understands them as conductors of God’s grace. God does not dwell in a person just like that, but in church sacraments 737. In the words of the Apostle Paul in 2 Cor. 3, 3: We are manifest, for the message of Christ, which we ministered, was written not with ink, but with the living Spirit of God, not on tablets of stone, but on tablets of the hearts of the saints.
Theophan sees three “scriptures” of Christ in our hearts, written by the Holy Spirit, according to the number of sacraments we receive - Baptism, Confirmation and Communion with Repentance. The first “writing” of Christ, written by the Spirit in our spirit, consists of faith, born from hearing and understanding the Gospel: “Together with the word of the gospel, a moving and spirit-bearing spirit, the Spirit of God passes to the inner man and arouses him to attention. He who listens, accepting idea after idea through words, finally sees what is the matter and what is required. Upon seeing this, not without the assistance of grace, he must decide whether he agrees or disagrees. The spirit of grace withdraws at this: the decision belongs to freedom. But when agreement is expressed within, it is fixed in the essence of the soul by grace, and everything heard from the mind, where it was collected by attention, passes into the heart and is imprinted there with vitality. This is the first - initial - scripture" 738. The first “writing,” also called by the Russian exegete “rebirth” to life, ends with Baptism.
The second scripture is “entry into a new life”: “Christianity is not a theory, but life. He who expresses his consent to accept it accepts an obligation and lives by it. These demands of life immediately enter the consciousness and are accepted by the conscience as law. But, for all that, this is a new process of inner spiritual life. The Spirit of grace helps to clearly imagine everything required and again retreats so that freedom itself spontaneously expresses consent to this. When this agreement is pronounced, the Spirit of grace, everything conscious, as a condition of Christian life, then impresses on the conscience and heart: and behold, the painted tablets of the law of life about Christ Jesus! This is the second scripture" 739. The second “writing” of God in our spirit, according to St. Theophan, ends with Confirmation. Thirdly, the whole life is “written” through the sacraments of Communion and Repentance. Thus, the actual introductory sacraments of Baptism and Confirmation are of unprecedented significance, since in them God first inhabits a person.
It is from this moment that the grace of God “dissolves” with the spirit of man, “combines” with him “at one” (on Eph. 1:18) 740. In other words, from the moment of Baptism and Confirmation, a person becomes “subject to grace,” that is, one in whom not only the natural energies of the spirit, soul and body operate, but also the supernatural energies of God 741 . In terms of energies, human nature now includes four components. Since the grace of God is not separated from the Trinitarian God Himself, then in this way man is completely found in God, or God completely inhabits man 742. The Sacraments of Repentance and the Eucharist are called upon only to “support” and “deepen” the grace of God that has already infused into man (on Eph. 6:17) 743.
Thus, the “dwelling” of God into the human spirit in Confirmation is represented by St. Theophan the Recluse as a natural connection, because it occurs through the energies of uncreated and created natures.
N.A. Erundov, Master of Theology, Kazan Orthodox Theological Seminary. Letters of St. Theophan the Recluse in the archives of P.V. Znamensky: questions of origin and addressee
The literary heritage of St. Theophan the Recluse is very large and varied. Exegetical and dogmatic works, spiritual instructions and reflections, words and sermons, translations and letters - this is only a small part of the immense spiritual treasure that the Orthodox reader enjoys today.
Each word of the saint has great spiritual value, therefore the collection, publication and popularization of his works is one of the most important tasks of the Russian Orthodox Church. For this purpose, back in 2011, a Scientific Editorial Council was formed, one of the most important tasks of which was the work on a textually prepared edition of the Complete Works of St. Theophan the Recluse, which should become the first research and publishing project of this kind in the field of Russian patristics in many years.
In this kind of work, one should always expect new discoveries, and we can safely call such a discovery 4 letters from St. Theophan, which are stored in the National Archives of the Republic of Tatarstan, in the collection of the church historian, professor of the Kazan Theological Academy Peter Vasilyevich Znamensky. The current 2017 has become the year of Znamensky for the Kazan Theological Seminary, the 100th anniversary of whose death was celebrated with a number of events and publications in the Orthodox Interlocutor magazine.
The study of the scientific heritage of Professor Znamensky prompted us to turn to a more thorough study of his personal archive, where our attention was drawn to a document containing letters from St. Theophan. The four letters of Saint Theophan can be classified as letters to private individuals on a specific occasion. “Such letters,” according to schema-nun Ignatius (Puzik), “paint the image of the saint as a mentor, an elder, a leader in spiritual life. They naturally reflect the spirit of their author. They are often quite short, kind-hearted, and edifying” 744.
These letters are dated as follows: the first letter is dated February 22, 1890, the second is undated, the third is October 8, 1886, the fourth is February 3, 1886. If the reverse chronological sequence of the letters in the file is not just a coincidence, then the second letter must have been written no later than February 1890.
The reason for writing the third and fourth letters was the death of the daughter of the addressee’s niece, who, judging by the text of one of the letters, was still very young. The mother of the deceased and the recipient himself were greatly saddened by such a family tragedy, and, wanting to console them, Saint Theophan writes these letters to them. “The daughter of your niece,” the saint writes, “found a blessed death and, judging by what you wrote about her, went to the bosom of the Mother of God, where, of course, she now resides in blessed repose” 745. The saint urges the mother to rejoice over her daughter’s fate: “If the Lord has taken you to him, you must give thanks and not mourn.” “Is this what a mother cries about, that her daughter is a child in blissful cut? - the saint instructs. – If an earthly king took her into his house to serve the Emperor, would the mother grieve? But the Heavenly King took... she mourns” 746. “Let her perform prayers of thanksgiving that her daughter was awarded such a good fate,” the saint concludes, “and at home let her thank the Lord and the Mother of God” 747.
As for the contents of the first and second letters, at first glance it may seem that they are combined with the third and fourth by one theme - consolation on the occasion of the death of the niece’s young daughter. Indeed, we see that the addressee is overwhelmed with great grief, but what is the reason for this grief? Phrases such as “Perhaps you were partial to what you had lost, perhaps you relied on it, perhaps, possessing it, you had worldly pride...” 748 or “You have to part with all things. God has made it easier for you, lifted a considerable burden from your shoulders...” 749 or, finally, “There is a piece of bread, a coat and bast shoes. There is a corner where you can lay your head - and Glory to God! It is unlikely that Saint Theophan would have called the young girl “a decent burden,” whose death would have served as a relief for her parents and relatives. Moreover, the text makes it clear that what happened concerns the addressee himself, and not his relatives. In addition, the date of the letter is 1890.
takes us away from the events for almost 4 years. It is unlikely that after such a long time the relatives will be so grief-stricken that the saint will need to console them again. The bitterness of loss, as a rule, dulls over time.
Thus, we assume that the first two letters are not directly related to the other two. It is possible that they all have the same addressee, but this is just our guess. So, having given the dating and briefly described the contents of the letters, we move on to the main topic of our speech - the problem of the addressee. At first it may seem that the addressee of these letters is obvious - Professor P.V. Znamensky. Since the letters are stored in his fund, it means they are addressed to him. However, not everything is so simple. The fact is that the addressee’s name is completely absent in the text of the letters. Moreover, it is impossible to determine even the gender of the recipient from the text.
Nothing in favor of P.V. Znamensky is not mentioned in the title of the document, given in the archival inventory, namely: “Four letters of Feofan (1815–1894) of the former bishop of first Tambov, then Vladimir, and subsequently the recluse of the Vyshenskaya Hermitage. Donated to the M.A. Library Mrs. Tsibysheva September 14, 1908." We have not found any written evidence as to whether Professor P.V. Znamensky in correspondence with St. Theophan the Recluse. It is not entirely clear what kind of “library” appears in the title of the document; it is possible that it is the library of the Kazan Academy, but such an event as the transfer of letters from St. Theophan probably should have been reflected in the librarian’s report, which was annually submitted to the Academy Council and published in the Journals of the Council’s meetings, but we do not have such data. But even if these letters were transferred to the academic library, they could not end up in P.V.’s personal archive. Znamensky, who left teaching at the academy back in 1897 750. Most likely, the library should be understood as the personal library and archive of P.V. himself.
Znamensky.
It is reliably known that Professor P.V. Znamensky bequeathed his entire personal archive to his student and colleague - professor of the Kazan Theological Academy Ivan Mikhailovich Pokrovsky 751. In the 20s XX century THEM. Pokrovsky transferred this archive to the Tatar Central Archive (now the National Archive of the Republic of Tatarstan). This circumstance led us to wonder whether I.M. himself had anything to do with these letters. Pokrovsky? Perhaps he knew the addressee of these letters, and if it was not P.V. himself. Znamensky, then perhaps it was one of his relatives who lived in Nizhny Novgorod.
The autobiography of Professor P.V. has reached us. Znamensky, which he began to write shortly before his death. In it he describes his childhood and youth spent in Nizhny Novgorod. From this autobiography we learn that P.V. Znamensky had three brothers: Pavel, Andrei and Ivan (the last two died in infancy) and three sisters: Ekaterina, Varvara and Maria 752. The autobiography describes in sufficient detail the life of the professor’s other relatives, but there is no hint of any connection between the relatives and Saint Theophan. True, the autobiography contains only the first – Nizhny Novgorod period of P.V.’s life. Znamensky. So one cannot deny the possibility of communication between one of P.V.’s relatives. Znamensky with Saint Theophan. The “Nizhny Novgorod trace” in the history of letters seems to be confirmed by the name of the donor, Tsibyshev. Indeed, the surname Tsibyshev or Tsibishev was very common in the Nizhny Novgorod province. However, this surname in the autobiography of P.V. Znamensky does not appear. I.M.’s granddaughter doesn’t know her either.
Pokrovsky - Olga Viktorovna Troepolskaya - keeper of the family tradition not only of her grandfather, but of the family of P.V. Znamensky.
Thus, the question of P.V. Znamensky or one of his relatives as the addressee of St. Theophan’s letters remains open.
Leaving for a while the version of the connection between the Znamensky family and Saint Theophan, we began to look for at least a theoretical possibility of such a connection among P.V.’s acquaintances and colleagues. Znamensky. Such a search led us to a professor at the Kazan Academy, Archpriest Mikhail Mikhailovich Zefirov.
MM. Zefirov was a graduate of the Tambov Theological Seminary (1846), and much later, its rector (1869–1871) 753. Rectorship M.M. Zefirov coincides with the time when Saint Theophan lives in retirement in the Vyshenskaya Hermitage. Theoretically, there could be communication between them. In 1871 M.M. Zefirov was transferred to Kazan University 754. Before his death in 1889, he bequeathed his personal archive to P.V. Znamensky. In this case, Feofan’s letters could have been addressed to M.M. Zefirov or his relatives. However, this version has serious shortcomings. Firstly, there is no written evidence of communication between M.M. Zefirov and Saint Theophan the Recluse; secondly, there is an obvious chronological discrepancy: M.M. Zefirov dies in March 1889, and the last letter dates back, as we have already said, to 1890. As we see, this version is not firmly convincing.
Thus, the study of the letters of St. Theophan, stored in the personal collection of P.V. Znamensky, poses many questions to the researcher. Who is the addressee or addressees of these letters? How did these letters end up in P.V.’s personal papers? Znamensky? Who is Mrs. Tsibysheva who sent these letters to Kazan? There is no clear answer to all these questions yet. We have voiced several versions that have their advantages and disadvantages. Of course, we are only at the beginning of our research path and with the involvement of new materials in scientific circulation, our assumptions will either be confirmed or refuted. We are confident that, in the end, the questions we have raised will be resolved, and we will have a complete understanding of the significance that the spiritual instructions of the saint had in the lives of those people to whom these four letters were addressed.
I would like to believe that these four letters of St. Theophan will be included in the complete collection of his works and will take their place among other works of this great teacher of Christian life, whose writings will forever remain a guiding star for those who seek the path of living communication with God.
God's mercy be with you!
You probably already talked in the first week. If so, congratulations.
And you were truly comforted and felt relief from the sorrow that tormented you. And congratulations on this.
Everything is just tight and tight. Nothing stands on Earth. Everything flows. If you have a problem, then it’s the enemy’s business. If it is the enemy, why do you indulge it and do what pleases the enemy?
Now tomorrow is death. You will have to part with all your things. God has made it easier for you - he has lifted a considerable burden from your shoulders. Then it will be easier. Everything is happening for our good. There is a piece of bread, a coat and bast shoes, a corner to lay your head on - and thank God!
Pay all your attention to your soul, and take care to throw off the burden of sins and gain forgiveness from the Lord. - This will be a wonderful deprivation! –
Now is the time favorable. “If we were to put all our sins that happen to people during this time of fasting into one pile, there would be a mountain that would reach the heavens.”
Read the Gospel, and seek spiritual consolation in the words of the Lord. There are proper answers for everything you need.
God bless you with every blessing.
I sincerely regret your sorrow, and I pray to the Lord to give you spiritual consolation. Pray, and he will give. – What happened to you did not happen against the will of God. If this is not by His Holy will; then mourning about this is like some kind of decree to the Lord, as if He was wrong in allowing this to happen and is not good. Is this speech true?! All of course is true. - If it is true, and reproaching the Lord is a great and great sin; then be careful not to grieve. For, if he wants, the Lord can be angry for this, and in anger he will punish with something new... And you will have sorrow in multiplying sorrow. So don’t be so kind as to grieve, thinking that you are right to grieve - and have pity on yourself and stop grieving.
And here's another thing. Whatever the Lord sends, he sends for our good. “It is our duty to take a closer look at what good the Lord wanted to give us by any chance that happened to us.” - And then use it for that good... And look... See... And do as God wants. Maybe you were passionate about what was lost - maybe you believed in it, maybe, having it, you nourished worldly pride... and something else like that... The Lord took what would have caused you so much harm. And you mourn. “Give up the grief that you will accept good dispositions, the opposite of which the Lord wanted to drive out through your loss.
You may not have much longer to live. It’s all the same - they would part with what they lost. The Lord wants you to do this now voluntarily, and for this you will receive reward in another life.
Say: Thy will be done, Lord! I will mourn no more. It was yours... Yes, you took it... Be blessed.
Take the prescribed instructions as a guide... And the Lord will calm you down.
I remember that I already wrote to you how your grieving mother and niece can console herself in her grief. Later, you wrote more than once that she was still grieving... Having nothing to add to what had already been written, I did not write again about the same thing.
And now I don’t have anything to add.
If it is not consoling for a mother that her daughter is alive - and lives in a better position - such that no earthly position - even the best of the best - cannot be compared: then what can console her? What consolation would it be if her daughter came to life and returned to her? - But of course this is not what the mother expects either. “She keeps repeating: others have children, and so do you... Why was she taken from me?.. But she’s already been taken.” There is nothing to talk about this... We need to make peace with it. I would like to judge who took it? Can you argue with Him? - If you can’t, you have to be silent. - Why did God give him a daughter? - Is it for the mother? He gave her for Himself... so that she would later enter - into His house - 756 the Heavenly Father and make Him glad... So He took her... because she was His... and there is nothing to argue with that... One could grieve if she had been taken on the mountain. But she was taken to heaven... as can be clearly seen from her death... How to grieve about this! - If an earthly king took her 757 into his house to serve the Empress, would the mother grieve? And the king of heaven took... she grieves. What does this mean?..
Does the mother know what would have happened to her daughter if the Lord had not taken her... Maybe trouble is in trouble. “If the Lord took her to Himself and delivered her from this, we must thank her and not grieve.”
If the mother knows all this, and yet grieves... then I don’t even know what to say to her. She would like her daughter, now blissful; it would be better to live in poverty with her on Earth... if only the mother’s eye could see her... Is this love?!.. The mother may actually think that this is love. But in reality, this is a strong hostility towards the daughter... If you asked the daughter if she wanted to go to her mother, she would not agree. If her mother herself had begged her, she would have told her: no, mom! I love you... but I don’t want to come to you, because I feel better here... If I were there with you, I would be unhappy and would grieve because of it. Looking at me, your soul would be torn... So it’s better for you not to want me for you...
Please read what was prescribed to the grieving mother. Let her think it over... and discover consolation for herself...
God's mercy be with you
Thank you for your congratulations. Happy New Year to you and your niece.
Here is a word of consolation for you. The daughter of your niece had a blissful death, and judging by what you wrote about her, she went straight to the bosom of the Mother of God... where, of course, she now remains in blissful repose.
Is this what a mother is crying about, that her daughter is a child in blissful peace?! She would like her to remain on Earth... poor in spiritual joys, rich in sorrows, full of temptations?! Is this what she would want for her daughter? - If so, then what kind of mother is she? .. Cries for the child, that she did not manage to suffer like her and be pushed around in this world. Does this make sense?!
Mother is an envious person or a hater! –
Let her say grateful prayers that her daughter was awarded such a good fate. – And at home – let everyone thank the Lord and the Mother of God...
And tears have absolutely no place here...
M.A. Antipov, leading specialist of the Federal State Budgetary Institution “Presidential Library named after B.N. Yeltsin" (St. Petersburg); S.G. Kholopov, head of the library of the Ryazan Orthodox Theological Seminary (Ryazan). Holy Trinity Alexander-Svirsky Monastery and St. Theophan the Recluse (based on materials from the saint’s unpublished letters)
The importance of monasteries in the history of Russia is great; it is enough to recall the Kiev-Pechersk Monastery, the Trinity-Sergius Monastery, the Kirillo-Belozersky Monastery, etc. and their exceptional role in the life of Russian people. But starting from the era of Emperor Peter I in Russia, the secularization of church lands, including monastic estates, began, as well as legislative restrictions both for the monastics themselves and for those wishing to take monastic vows. Such harsh measures by the state regarding church life led to a spiritual crisis in Russian monasteries. The revival of ascetic life in Russia is associated with the ascetic activity of the Monk Paisius (Velichkovsky), who asceticised on Mount Athos from 1746 to 1763; Having returned from the Holy Mountain to the Russian Empire, he managed to raise monasticism to its former heights. After his blessed death, the monk left many disciples, among them was a young man from the Oryol province, who later became a great elder, known as Theodore of Svirsky 759. In 1817
he came from the Valaam Monastery and settled in the Alexander-Svirsk monastery together with Hieroschemamonk Lev (Nagolkin), the future Optina elder. The gift of foresight of the elders soon manifested itself: thus, in 1820, the monks predicted the arrival of Emperor Alexander I to the monastery, although no one knew about the sovereign’s visit to the monastery, he made the decision to visit it unexpectedly.
“Meanwhile, the sovereign, as was his custom, asked the coachmen about the area and its inhabitants - sometimes himself, sometimes through the coachman Ilya, his constant driver. Approaching the road, where a cross was placed in a line as a sign of the proximity of the monastery and to indicate the way to it, the sovereign asked: “What kind of cross?” Having learned that the Svirsky Monastery was nearby, he ordered to go there. At the same time, I began to ask what it was like in the monastery and what the brethren were like. The coachman, who often went there, replied that now it was better than before. “Why?” - asked the sovereign. “The elders Fr. recently settled there. Fedor and O. Lion; Now they sing better in the choir, and everything is more in order"" 760.
It should be noted that this is not the only episode from the biography of the two ascetics that shows their spiritual strength. It was they who became the renewers of the traditions of genuine monastic work and eldership in the Holy Trinity Alexander-Svirsk monastery. Elder Theodore departed to the Lord on April 7, 1822, and his disciple and prayer leader continued to serve in the Svir monastery for several more years, and only in 1829 he went to Optina Hermitage, where he laid the foundations for the future Optina eldership. Thus, the elders of the Svirsky Monastery played a significant role not only in the formation of Optina Hermitage, but also of Russian monasticism in general.
With the departure of these great ascetics, the traditions of monastic eldership in Alexandro-Svirskaya largely become formalized. For example, in 1877, the rector, Archimandrite Savvaty, wrote the following in his annual report to the diocesan bishop: “Those who fell into many errors and misdeeds were carefully encouraged by the elders to correct themselves, and those who did not correct were reported to the diocesan authorities” 761 . This indicates, in particular, a certain extinction of the spiritual life of the monastic brethren. And only at the end of the 19th century. in this ancient monastery, monastic life began to flourish again and eldership resumed. This happened thanks to the ascetic efforts of Archimandrite Agafangel (Amosov; 1841–12/27/1909). Father Agafangel was from the Vologda province, he took monastic vows at the Valaam Monastery, his teachers were outstanding Valaam elders: Abbot Damaskin (Kononov), Kiriak, Antipas, Agapius. What is very important is that the Valaam ascetics were in constant correspondence with Saint Theophan the Recluse.
It should be noted that Archimandrite Agafangel himself was not only in correspondence, but was also personally acquainted with the Vyshensky saint, although for spiritual advice and blessing he first of all turned to his diocesan bishops, as evidenced, in particular, by a letter about the monastic eldership of Bishop Pavel (Dobrokhotov) of Olonets, addressed to Fr. Agafangelu:
“According to your letter to me dated September 30, 1892, about the establishment and establishment of an eldership in your monastery - for the guidance of especially new novices, so that all those led do everything according to the advice and with the blessing of the holy elders, according to paternal scripture and tradition - I cannot help but rejoice at your intention and desire, which is so good and truly useful for monasticism. With all the sincerity of my soul, I wish that the Merciful and Almighty Lord, through the intercession of the Heavenly Queen, the Most Holy Theotokos, and the prayers of our Reverend and God-bearing father Alexander of Svir, the Wonderworker, will help you in realizing your intentions and desires - with His all-pervading grace.
But for this you need to have at hand - experienced Elders in spiritual life... God grant that you have, or acquire such Elders” 762.
The following documents from the archives of the Alexander-Svirsky Monastery indicate that it was Saint Theophan the Recluse, in correspondence with Archimandrite Agafangel (Amosov), who acted not only as the spiritual mentor of the Svirsky abbot, but also as a teacher, on whose advice the traditions of monastic eldership were renewed and maintained in the monasteries of North-West Russia. In the file “Letters in Bose of the late Bishop Theophan to the rector Archimandrite Agafangel” (F. 3. Op. 3. D. 186 “b”, extreme dates: August 7, 1884 - August 30, 1892), now stored in the Archives of the St. Petersburg Institute of History of the Russian Academy of Sciences, at the beginning there are letters from the Vyshensky recluse addressed to Valaam ascetic Schemamonk Agapius (Molodyashin). These letters from Fr. Agafangel took him away from Valaam with him. Some of them were distributed in copies and were then included in one or another edition of the works of St. Theophan.
In this case, we have the opportunity to read the original texts, which allows us to correct the annoying inaccuracies that are sometimes found in publications of the saint’s epistolary heritage 763.
From a letter from Bishop Theophan to Schemamonk Agapius dated May 3, 1885 (with answers to questions from Father Agapius)
“...“disciples are a hindrance in prayer.” No good deed can interfere with prayer: good deeds and prayer are sisters... and one shakes hands with the other... Most obviously, from this suggestion, you can guess what the enemy is confusing you...
“Old age is difficult now.” And when was it free from difficulty? By its very nature it is difficult. But he always has help from above. – And a direct suggestion of what to say... Insert into your regular prayer a call for help for your obedience, and it will come...
- “Old age is unfruitful.” - This is not fair. No word remains fruitless. Only the fruit does not appear immediately... Yes, how do you judge the fruits?! – If you were commanded to tie a dry branch, it would be a different matter. And you are only told: the brothers will come, tell them what God will send.
"Responsible for them." – If you don’t say what needs to be said, you will answer, but as long as you lovingly say everything that is due, you have done your job... and there is nothing to answer for.
“They don’t enter a monastery for the sake of salvation.” Once someone comes to the monastery, it means he has a spiritual sweetheart... But at the beginning it is weak. You have to develop it and... And work. Work with God’s help is all.”
“...pray for everyone entrusted to you, with tears, asking each for something beneficial... And ask for admonition for yourself. - And then don’t worry about what they said, or what else to say, - none of that...
Has God abandoned your disciples?! - They are his essence. And you cannot care about them as much as He...
However, sometimes it causes grief to those who are less successful, because the arrogance of old people suffers from this. - And more dangerous with him.
Read - Barsanuphius and John, - Ladder, Cassian. – I am sending you Philokalia 2 volumes.
Save yourself! Your good friend E. Feofan" 764
From a letter from Bishop Theophan to Schemamonk Agapius dated July 23, 1886.
“It is not unpleasant for me to have a conversation with you, in the hope of learning spiritual work from you. You have found a precious bead. God bless! Now keep it, and by some mistake do not sell it, or exchange it for clay...
I don’t have anything to tell you, and I am writing to enclose a petition - pray that the most merciful Lord will grant me this bead... and first of all, that he will give me the spirit of repentance and confirm it in it: for without this no gift is given, and no fruit bears fruit.
You remember something about the order in the monastery. What do you and I have to do with those orders? They are not on our necks. Let him groan from them to whom they are entrusted...
From a letter from Bishop Theophan to Schemamonk Agapius dated October 2, 1886.
“You keep asking and wanting to hear about spiritual things; and I’m undereducated in this area. Therefore, I find that it is better to remain silent than to speak without knowing the matter. After all, it’s very bad - if someone asked: where is the road to Valaam? - and I would show him one by which he does not know where he would go. In spiritual life, these inappropriate instructions are even more harmful.
The memory of God, the memory of death, the spirit is crushed... and a painful fall to God: O Lord, save! O Lord, be good to you!
This is the straight road! This is not my word, but all the elders who are looking straight at the matter. Whoever comes across this... has nothing to groan about!
I am sending you books - Invisible Warfare. - To you, oh. Alexander, who is now a schema monk, and Fr. Agafangel... I wish you to find in this book everything you need” 766.
From a letter from Bishop Theophan to Schemamonk Agapius dated March 23, 1888 (copy)
“Revelation of thoughts is one thing, and confession is another. The first is the ascetic rule, the senile rule, the second is the Sacrament of the Church. - In what sense are the disciples assigned to you - is it so that you confess them, resolve them, and impose penances on them, or so that only, after listening to their revelation, you give them guidance, so that they dispel confusion, clarify bewilderment, and console them? - Only the latter makes sense. According to the legends of the Fathers? Revelation itself is soul-saving as revelation, without any additions. The one who receives the revelation can say: well, nothing, God will forgive, and add: bow a little... But this is not what happens in the sacrament of confession. - This is fatherly benevolence. Proceedings like this concern venial sins, here revelation itself gives forgiveness. An obvious violation of the commandment is resolved by the sacrament of confession. Which sins can be limited to one revelation, and which require confession - let the elders resolve this among themselves - with general advice.
As a hieromonk, you can perform the Sacrament of Confession for your students, and this will be a real permission and penance, if you impose it, it will be cleansing. But should you do it on your own, or ask the Abbot. –
The monastery has a common spiritual father-confessor. - Apart from this, confession is news in the monastery. But no one in the monastery can introduce anything new, without the will of the abbot. Why you should ask the abbot. - But if at some other time you find it convenient to perform the sacrament of Confession, then there will be no sin; for you have the power to do so; but there will only be a violation of the monastic order.
See for yourself what you should do. – I would say: if there is no disorder in the monastery, perform the sacrament of confession over your students when necessary... according to the missal. “But it’s better to ask the Superior for permission” 767.
From a letter from Saint Theophan to Archimandrite Agafangel dated August 30, 1892.
“It was very pleasant for me to read how you care for the cause of God. You did well by driving out the scoundrels. This is not the first time. At 54–5, it seems, I was the rector of the Seminary in Petrozavodsk for about 8 months. The Eminence was Arkady, taken there from Vyatka. – He found the Svirsky Monastery, like you, worthless. To improve it, he summoned the abbot and monks, it seems, about seven people from the diocese... and kicked out the crappy ones... And the monastery was renewed.
And now you have updated it again. – May God’s blessing be on your work.
Your intention to start an eldership is also good. This is a strong means of establishing a truly monastic life in the monastery; first, outward behavior will improve, and then morals will be cleansed, and finally spiritual life will begin to improve.
Not suddenly for the spirit. Life, it will come itself. Start teaching the Jesus Prayer when someone’s heart begins to warm up from ordinary – statutory prayers, in church and in cells... Without observing this rule, you will soon make dolls.
Teach more attention to thoughts, and the revelation of bad ones and the creation of good ones. “It’s more important to instill in her the virtue of obedience.” She has good monastic honors. But when you are jealous, the Lord will not leave you with His help...
But the jealousy of reason demands. Look for it in fatherly books and legends. Start a general reading so that everyone can gather and listen. Choose books and articles yourself. – At the end of the reading, you can ask if anyone has any questions? “And when someone responds, let him say what he has.” The answer, if you can, tell me yourself. If you can’t, ask the elders if anyone knows, and let that one speak. If no one can, say: I’ll rummage through my father’s writings and I’ll tell you. – Don’t pretend to be omniscient, but when you don’t know what, say straight out that you don’t know. This is better.
Soon the people of Athos will issue ancient monastic rules... There is a rich source of admonition there.
When appointing elders, be careful. It’s better to limit yourself to two or three in order to assign dozens that are half or more worthless. Not every serviceable monk is ready to become an elder. For elders, the main thing is reasoning and discernment of thoughts.
Archimandrite Agafangel (Amosov) was also an outstanding ascetic and elder, about which many testimonies from his contemporaries have been preserved. The Svir abbot not only managed to revive spiritual life in the monastery, but also saw the fruits of his labors. This is how the teacher of a local school for peasant children, A.P., remembered him. Krasnovsky:
“The deceased knew the human heart perfectly, very often had such a charming effect on the individual that he was able to evoke human interests in people who seemed to have died. There was never a time in his life when he shouted at anyone or stamped his foot. He knew how to understand and calm everyone down. The brethren of the monastery respected him very much, because he himself was a strict executor of the monastic covenants. Personal example was the main driving force" 769.
As for the published patristic texts, we can conclude how important personal correspondence with not only the abbots, but also the monastic brethren was for St. Theophan the Recluse. What did the ascetic Vyshensky highlight especially in his letters?
First of all, he called for fulfilling the gospel commandments in practice and in everyday life and even in everyday trifles to find the Christian meaning of what is happening. Further, it is noteworthy that the saint attached great importance to reading spiritual literature. Almost at the end of each letter, Bishop Theophan calls to study the works of the holy fathers: the Venerable Barsanuphius and John, the “Ladder” of the Venerable John Climacus, the works of the Venerable Cassian, the “Invisible Warfare” of the Venerable Nicodemus the Holy Mountain and the “Philokalia” (translated by the saint himself into Russian).
Thus, based on the excerpts from the letters of St. Theophan published in this article, it can be argued that he had a significant influence on the spiritual life of the brethren of the Valaam and Alexander-Svirsky monasteries, and through them on the monastic life of the ancient northern monasteries. It should be noted that at present not all letters of St. Theophan the Recluse to the inhabitants of these monasteries are known; part of the epistolary heritage of the saint, stored in the Archives of the St. Petersburg Institute of the Russian Academy of Sciences, remains unstudied. I would like to express the hope that over time, all the correspondence of St. Theophan the Recluse with the ascetics of the Valaam and Alexander-Svira monasteries will be published in full.
Theophan the Recluse, St. Thoughts for each day of the year according to church readings from the Word of God: Brief teachings. Thursday of the 8th week after Pentecost. M.: Rule of Faith, 2007. P. 198.
IR NBU. F. 160. Unit. hr. 2222. L. 132.
IR NBU. F. 160. Unit. hr. 2222. L. 369–370.
The book of my existence. Diaries and autobiographical notes of Bishop Porfiry Uspensky. St. Petersburg, 1896. T. III. pp. 160–161.
Kherson Diocesan Gazette. 1864. No. 9. Add. P. 455.
Kherson Diocesan Gazette. 1864. No. 9. Add. pp. 455–457.
Kherson Diocesan Gazette. 1864. No. 10. Add. pp. 515–516.
Kherson Diocesan Gazette. 1864. No. 10. Add. pp. 517–520.
Kherson Diocesan Gazette. 1865. No. 1. Add. pp. 21 – 25.
Materials for the biography of Bishop. Porfiry Uspensky. St. Petersburg, 1910. T. I Ι. P. 360.
SPbF ARAN. F. 118. Op. 1. Unit hr. 41. L. 128 – 129 vol.
SPbF ARAN. F. 118. Op. 1. Unit hr. 41. L. 150–151.
RGIA. F. 797. Op. 29. Dept. 2. Art. 2. Unit hr. 347a. L. 116–120.
Subbotin N.I. On the essence and significance of the split in Russia. St. Petersburg, 1892. P. 10.
Decree “On strengthening the principles of religious tolerance.” Point 7. To assign the name Old Believers, instead of the currently used name of schismatics, to all followers of opinions and agreements who accept the basic dogmas of the Orthodox Church, but do not recognize some of the rituals accepted by it and conduct their worship according to old printed books.
Philaret (Drozdov), St. Collection of opinions and reviews on educational and church-state issues / ed. Reverend Savva, Archbishop. Tverskoy and Kashinsky. St. Petersburg, 1886. T. IV. Part 2. P. 297.
Slovo in Nizhny Landekhe, villages of Gorokhovsky district. June 27, 1864 // Words to the Vladimir flock of the Right Reverend Theophan. Vladimir, 1869. P. 355.
Quote by: Firsov S.L. The Russian Church on the eve of change (1890s-1918). M., 2001. P. 225.
“On the granting of certain civil rights and spiritual duties to schismatics”, the highest approved position of the State Council of May 3, 1883. // Complete collection of laws of the Russian Empire. Collection third. 1883. Volume III. No. 1545. pp. 219–221.
On the day of the transfer of the relics of St. the blessed, Grand Duke Alexander Nevsky, and the namesake of the most pious sovereign Emperor Alexander Nikolaevich, - in the Vyaznikovsky Cathedral. August 30, 1864 // Words to the Vladimir flock of the Right Reverend Theophan. Vladimir, 1869. P. 414.
Theophan the Recluse, St. Trouble from the false prophet! // Contemplation and reflection: Brief teachings. M.: Rule of Faith, 2007. P. 522.
Slovo in Nizhny Landekhe, villages of Gorokhovsky district. June 27, 1864 // Words to the Vladimir flock of the Right Reverend Theophan. Vladimir, 1869. P. 354.
Feofan, bishop Two or three words against schismatics // Home conversation. 1872. Issue. 52. December 23. pp. 1076–1079.
Theophan the Recluse, St. Two or three words against schismatics // Contemplation and reflection: Brief teachings. Also see: Word on a visit to the city of Sudogda, in the cathedral. June 16, 1864 // Words to the Vladimir flock of the Right Reverend Theophan. P. 338.
Right there. See also: Ibid. pp. 339–340.
Oleg Davydenkov, prot. Dogmatic theology: textbook. allowance . M.: PSTGU Publishing House, 2013. P. 536.
Theophan the Recluse, St. Two or three words against schismatics. P. 309. See also: When visiting the city of Sudogda, in the cathedral. June 16, 1864. P. 340.
When visiting the city of Sudogda, in the cathedral. June 16, 1864. P. 337.
When visiting the city of Sudogda, in the cathedral. June 16, 1864. P. 340.
Slovo in Nizhny Landekhe, villages of Gorokhovsky district. June 27, 1864 // Words to the Vladimir flock of His Grace Theophan. Vladimir, 1869. P. 353.
Theophan the Recluse, St. Interpretations of the Apostle Paul's Epistle to the Romans (chapters 1–8). M.: Rule of Faith, 2006. P. 69.
Theophan the Recluse, St. Interpretations of the Apostle Paul's Epistle to the Romans (chapters 1–8). pp. 69–70.
Theophan the Recluse, St. Contemplation and reflection: Brief teachings. M.: Rule of Faith, 2007. Two or three words against schismatics. pp. 305–306.
Words to the Vladimir flock of His Grace Theophan. P. 337. When visiting the city of Sudogdy, in the cathedral. June 16, 1864 pp. 338–339; Also see: Ibid. In the village of Mstera, Vyaznikovsky district. August 31, 1864 P. 419. Also: Theophan the Recluse, St. Contemplation and reflection: Brief teachings. M.: Rule of Faith, 2007. Two or three words against schismatics. pp. 305–306. Compare: “In fact, the damage to the books was not ancient, but was new in the books, and when they began to correct them, they did not introduce the new, but expelled the new - and returned, and did not expel the old. - The schismatics, having kept to themselves all the mistakes and damage, retained the new, and not the old. - And they are the true new leaders. Consider them that way, and don’t let them tell you that they are of the old faith. “They are outright new believers and deceivers” // Word in Nizhny Landekh, villages of Gorokhovsky district. June 27, 1864 // Words to the Vladimir flock of the Right Reverend Theophan. P. 355.
Wed. also the opinion of the famous splitist N.I. Subbotin: “Desiring to bring into uniformity the administration of church services across all Russian churches, and especially to restore in this regard the original agreement of the Russian Church with its matter, the Greek Church, Patriarch Nikon undertook, after a preliminary consultation with the Tsar and councils of Russian and Greek pastors, a general administration of the circle of Slavic church liturgical books, and precisely according to the Greek, their original text // Subbotin N.I. On the essence and significance of the split in Russia. St. Petersburg, 1892. P. 13.
Theophan the Recluse, St. Two or three words against schismatics. P. 307.
Slovo in Nizhny Landekhe, villages of Gorokhovsky district. June 27, 1864 // Words to the Vladimir flock of His Grace Theophan. Vladimir, 1869. P. 357.
Quote from: Chronicle of the life and works of St. Theophan, the Recluse of Vyshensky. T. I. M., 2016. P. 540.
Letter No. 110 dated November 22, 1855 // Works like the saints of our father Theophan the Recluse: collection. letters: From unpublished. M.: Rule of Faith, 2001. P. 104.
Quote from: Chronicle of the life and works of St. Theophan, the Recluse of Vyshensky. T. I. M., 2016. P. 54 1.
Letter No. 111 dated November 29, 1855 // Creations like those among the saints... P. 105 – 106.
Letter No. 2. Reply to the letter dated November 12, 1855 // Ibid. P. 584.
Letter No. 110 dated November 22, 1855 // Ibid. P. 104.
Letter No. 115 dated January 3, 1856 // Ibid. P. 111.
Letter No. 111 dated November 29, 1855 // Ibid. P. 106.
Letter No. 115 of January 3, 1856. Also: Letter No. 3. P. 588. Reply of Bishop. Arkady to a letter dated November 22, 1855, p. 111.
Letter No. 115, January 3, 1856, p. 111.
Letter No. 117, January 17, 1856, p. 112.
Letter No. 117 dated January 17, 1856 // Ibid. P. 113.
Letter No. 119 dated March 6, 1856 // Ibid. P. 115.
Letter No. 3. Reply from Bishop. Arkady to a letter dated November 22, 1855 // Ibid. P. 588.
Quote from: Chronicle of the life and works of St. Theophan, the Recluse of Vyshensky. T. I. M., 2016. P. 576. From a letter from the arch. Feofan to the archbishop. Arkady.
Subbotin N.I. Arkady, Archbishop of Perm and Petrozavodsk, and some of his writings against the schism. M., 1890. pp. 148–149.
Letter No. 7. From March 14, 1856 // Creations like those among the saints... P. 594.
Letter No. 3. Reply from Bishop. Arkady to a letter dated November 22, 1855 // Ibid. P. 589.
Letter No. 115 dated January 3, 1856 // Ibid. pp. 109–110; Letter No. 116 dated January 7, 1856 // Ibid. P. 112; Letter No. 117 dated January 17, 1856 // Ibid. pp. 112–113; Letter No. 119 dated March 6, 1856 // Ibid. P. 115.
Letter No. 114 dated December 24, 1855 // Ibid. P. 106.
Quote from: Chronicle of the life and works of St. Theophan, the Recluse of Vyshensky. T.I.S. 586.
Right there. P. 571. Letter to the Burachki.
Letter No. 6 dated January 3, 1856 // Creations like those among the saints... P. 592.
The saint even mentions the books that were at his father’s parish: A collection of instructive words spoken at the highest court by the court preacher, who was later Bishop of Pskov and member of the Holy Governing Synod, Gideon. . , words by J.B. Massillon, Bishop of Clermont, French preacher, who survived in Russia in the first half of the 19th century. several editions, interpretation of the Sunday Gospels. See: Works like the saints of our father Theophan the Recluse: Collected. letters: From the published. M.: Rule of Faith, 2001. pp. 119–120.
Letter No. 122 dated April 17, 1856 // Creations like those among the saints... P. 120.
Quote from: Chronicle of the life and works of St. Theophan, the Recluse of Vyshensky. T. I. M., 2016. P. 570.
Right there. P. 120. Letter No. 122 dated April 17, 1856
Right there. P. 570. Letter dated December 13, 1855
Right there. P. 570. Letter to Archbishop Arkady. From December 13, 1855
Letter No. 1106 dated June 9, 1876 // Creations among the saints... P. 92.
On the day of the transfer of the relics of St. the blessed Grand Duke Alexander Nevsky and the namesake of the most pious sovereign Emperor Alexander Nikolaevich - in the Vyaznikovsky Cathedral. August 30, 1864 // Words to the Vladimir flock of the Right Reverend Theophan. P. 415.
For more details, see: Opening of the Orthodox Church Brotherhood Society in the Mstera settlement of Vyaznikovsky district // Vladimir Diocesan Gazette. 1865. Issue. 3. January 15. pp. 172–184; Note on the establishment of a church brotherhood in the settlement of Mstera // Ibid. pp. 191–196.
In the village of Mstera, Vyaznikovsky district. August 31, 1864 // Words to the Vladimir flock... P. 416
In the village of Mstera, Vyaznikovsky district. August 31, 1864. P. 418.
Subbotin N.I. On the essence and significance of the split in Russia. St. Petersburg, 1892. P. 32.
Theophan the Recluse, St. Two or three words against schismatics // Contemplation and reflection: Brief teachings. P. 309; See also: When visiting the city of Sudogda, in the cathedral. June 16, 1864 // Words to the Vladimir flock of the Right Reverend Theophan. Vladimir, 1869. P. 340.
Theophan the Recluse, St. Two or three words against schismatics. P. 310.
In the village of Mstera, Vyaznikovsky district. August 31, 1864 // Words to... P. 421.
Theophan the Recluse, St. Two or three words against schismatics. P. 310.; see also: When visiting the city of Sudogda, in the cathedral. June 16, 1864 // Words to... P. 341.
Theophan the Recluse, St. Two or three words against schismatics. pp. 310–311; see also: When visiting the city of Sudogdy, in general. June 16, 1864 // Words to... P. 341.
NIOR RSL. F. 304. II. Op. 7. Units hr. 259.
Letter No. 1106 to N.V. Elagin dated June 9, 1876 // Creations like the saints... Vol. VII. P. 92.
Letter No. 1129 to N.V. Elagin dated May 28, 1879 // Ibid. pp. 119–120.
Theophan the Recluse, St. About life, temporary and eternal. M., 1996. P. 36.
Theophan the Recluse, St. Outline of Christian moral teaching. M.: Rule of faith. 1998. P. 7.
Works of St. Ignatius: In 7 volumes. M.: Sretensky Monastery Publishing House, 1998.: Vol. I-II: Ascetic experiences. T.I.S. 445; T. II. pp. 8–9.
Lagutov N.V. Methodological foundations of Christian psychology according to the works of St. Theophan the Recluse // Ugreshsky collection. Works of teachers of the Nikolo-Ugreshsky Orthodox Theological Seminary. M., 2013. Issue. 3. pp. 83–85.
Mitrofan (Wolfhound), Hierom. Fundamentals of spiritual life according to the Slavic “Philokalia”. M.: “OLMA-PRESS”. 2002. pp. 11–13.
Theophan the Recluse, St. What is spiritual life and how to tune in to it: Collection. letters. M.: Rule of Faith, 2009. Ch. 7. pp. 27–28.
Lagutov N.V. The contribution of St. Ignatius (Brianchaninov) to Christian psychotherapy (counseling): theory and practice: report at the scientific and theological conference “St. Ignatius (Brianchaninov): life and spiritual heritage (on the 150th anniversary of his repose),” pp. 2–5. URL: https://ngisu-rf.jimdo.com/publications/fundamentals-of-Christian-psychology/ (access date 06.16.17); Works of Saint Ignatius. T.I.S. 168–175.
Theophan the Recluse, St. Letters XI, XIX. Incarnate economy: Experience of Christian psychology. M.: Rule of Faith, 2008. pp. 93–110; 166–174.
Theophan the Recluse, from Tue. Letter XIX // Ibid. pp. 166–174.
Theophan the Recluse, St. Letter XX // Ibid. pp. 177–180.
Theophan the Recluse, St. Letter XXII // P. 203.
Evagrius, Abba. About eight thoughts to Anatoly // Philokalia. Holy Trinity Sergius Lavra. 1992. T.1. P. 605.
Theophan the Recluse, St. Incarnate economy: Experience of Christian psychology. M.: Rule of Faith, 2008. X-XI, XIV. pp. 77–110; 128–133.
Evagrius, Abba. 33 chapters of analogies or likenings // Philokalia. T. 1. Holy Trinity St. Sergius Lavra. 1992, pp. 598–599.
Theophan the Recluse, St. Embodied housebuilding. XIII, XX. pp. 118–128; 174 – 187.
Macarius the Great. The need for firm determination to achieve feat // Philokalia. T. 1. Holy Trinity Sergius Lavra. 1992. P. 176.
Theophan the Recluse, St. Incarnate economy: Experience of Christian psychology. M.: Rule of Faith, 2008. VI. P. 47.
Right there. Additions: e) About memory and imagination. pp. 352–353.
Right there. III. 1) Consciousness of the will of God in the work being undertaken. pp. 21–27.
Theophan the Recluse, St. Embodied economy...VII. P. 61.
Right there. Additions. b) About reason. pp. 311–342.
Right there. XXIII. pp. 207–216.
Right there. IV. 2) On the inclination of the will to obligatory deeds, the second method when a Christian performs his deeds. P. 32.
Works of St. Ignatius: in 7 volumes. M.: Sretensky Monastery Publishing House, 1998. T. 1. P. 3 45; see also: T. 5. P. 54.
Right there. T. 1. P. 160, 213, 360, 361.
Theophan the Recluse, St. Incarnate economy: Experience of Christian psychology. M.: Rule of Faith, 2008. XI. P. 108.
Theophan the Recluse, St. Embodied housebuilding. V. 3) Prayer as part of Christian deeds. P. 36.
Right there. V. 4) Failure to see good deeds. pp. 37–39.
Theophan the Recluse, St. Embodied housebuilding. VIII. P. 70.
The Philokalia in Russian translation, supplemented. M., 1900. T. 5. pp. 43–44, 420–421.
Rules of the Holy Local Councils with interpretations. M.: Pilgrim, Sibirskaya blagozvonnitsa, 2000. pp. 869–870.
Hierotheus (Vlachos), Metropolitan. Orthodox psychotherapy. Holy Trinity Sergius Lavra, 2004. pp. 191–193.
Theophan the Recluse, St. Incarnate economy: Experience of Christian psychology. Additions. A) About the beginning of Christian life. 2) The beginning of a moral Christian life. Vv. Grace (helping)), light (ibid. B) A detailed indication of the actions of the Christian life of grace and the life of sin on all human abilities. 1) About cognitive abilities. a) About the highest faculty of knowledge, or reason.
Works of Saint Ignatius. T. 1. P. 146, 292.
Theophan the Recluse, St. Incarnate economy: Experience of Christian psychology. XII.
Right there. XIII. pp. 127–128.
“Perfect Christians, who have been deemed worthy to enter the measure of perfection and become close to the King, always devote themselves as a gift to the cross of Christ. Just as under the Prophets, anointing was most honorable, because Kings and Prophets were anointed, so now spiritual people, anointed with heavenly anointing, are made Christians by grace, so that they can be kings and prophets of heavenly mysteries. They are sons, and masters, and God, and those who are bound, taken into captivity, overthrown, crucified, dedicated as a gift.
If the anointing with oil, which we receive from an earthly plant, from a visible tree, had such power that those anointed unquestioningly received the dignity (for everyone recognized that they were appointed kings, and David, who was installed, immediately underwent persecution and tribulation, and seven years later became king), then what about the pachete, whose mind and inner man are anointed with the sanctifying and joyful, heavenly and spiritual oil joy, they accept the seal of this incorruptible kingdom and eternal power, the pledge of the Spirit - the Holy Spirit and the Comforter Himself (understand that the Comforter both comforts and fulfills the joys of those in sorrow)” (Macarius V. The Highest Degree of Perfection of Christians // Philokalia. Vol. 1. P. 264).
“If you see that someone is exalted and arrogant because he is a partaker of grace, then even if he performed signs and raised the dead, but if he does not recognize his soul as dishonest and humiliated, and himself as poor in spirit and vile, he is hidden by malice, and he himself does not know it. Even if he performs signs, one should not believe him; because it is a sign of Christianity that one who is skilled before God should try to hide this from people, and if he has all the treasures of the king, hide them and always say: “This treasure is not mine, someone else put it with me; and I am a beggar; when he who puts it wants, he will take it from me.” If someone says: “I am rich, what I have acquired is enough for me; no longer needed,” then such a person is not a Christian, but a vessel of delusion and the devil” (Makariy V. The state of those who have accepted the effectiveness of the Spirit // Philokalia. P. 232).
“Those who have been deemed worthy to become children of God and to be born again by the Holy Spirit, having within them Christ who enlightens and gives them rest, are guided by the Spirit in various and varied ways, and grace acts invisibly in their hearts during spiritual repose... Sometimes they are overjoyed, as if at a royal supper, and rejoice with joy and joy unspeakable. At other times it is like a bride, resting in divine peace in community with her groom. Sometimes, like disembodied Angels, while still in the body, they feel the same lightness and roundness in themselves. Sometimes they seem to be in the rapture of drinking, rejoiced and intoxicated by the Spirit, intoxicated by the Divine spiritual mysteries... But sometimes they seem to cry and lament about the human race, and praying for the whole Adam, they shed tears and weep, inflamed by spiritual love for humanity. Sometimes the Spirit kindles them with such joy and love that, if it were possible, they would accommodate every person in their hearts, not distinguishing evil from good.
Sometimes, in humility of spirit, they humiliate themselves so much before every person that they consider themselves the lowest and least of all. Sometimes the Spirit constantly contains them
in unspeakable joy. Sometimes they are likened to a strong warrior who, having put on the royal armor, goes out to battle the enemies and strives hard to defeat them. For likewise the spiritual one puts on the heavenly weapons of the Spirit, advances on enemies and makes war with them in order to bring them under his feet.
Sometimes the soul rests in a certain great silence, silence and peace, being in one spiritual pleasure, in indescribable peace and prosperity. Sometimes he gains wisdom by grace in understanding something, in ineffable wisdom, in the knowledge of the untestable Spirit, which cannot be uttered with tongue and mouth. Sometimes a person becomes like one of the ordinary ones. Grace acts in people in such a variety of ways, and guides the soul in many ways, resting it according to the will of God, and exercises it in various ways in order to present it perfect, blameless and pure to the heavenly Father.
These actions of the Spirit that we have listed reach greater proportions when they are close to perfection. For the numbered various reposes of grace are expressed in different ways in words and are carried out continuously in people, so that one action follows another. When the soul ascends to the perfection of the Spirit, having been completely cleansed of all passions, and in indescribable communion having come into unity and dissolution with the Comforter Spirit, and being co-dissolved by the Spirit, it itself will be vouchsafed to become a spirit; then it becomes all light, all eye, all spirit, all joy, all peace, all joy, all love, all mercy, all goodness and kindness” // Philokalia. pp. 256–257.
“Moreover, the sign of the cross appeared to others in the world and was nailed into the inner man. Sometimes, during prayer, a person seemed to go into a frenzy; It seemed that he was standing in church before the altar, and three loaves of bread were offered to him, as if thrown up with oil, and to the extent that he ate them, the loaves grew and rose.
Sometimes there also appeared, as it were, some kind of luminous garment, which does not exist on earth in this age, and which human hands cannot prepare. For just as the Lord, having entered the mountain with John and Peter, transformed His vestments and made them lightning-shaped, so it happened with this robe, and the person dressed in it was surprised and amazed. At another time, this light, appearing in the heart, opened the inner, deepest and most hidden light, which is why a person, completely absorbed in this sweetness and this contemplation, no longer controlled himself, but was, for this world, as if violent and barbaric, because of the overwhelming love and sweetness and because of the hidden secrets, so that a person, having received freedom at this time, reaches perfect measure, becomes pure and free from sin. But after these blessings, the blessing diminished, and a veil of evil power descended; grace was visible, as it were, in part, and at some lower degree of perfection" // Philokalia. pp. 258–259.
“In reality, it happens like this: like condensed air, some kind of gloomy force lies on a person and slightly covers him. The lamp continually burns and shines; however, it is as if a veil lies over the light; and therefore man admits that he is still imperfect and not completely free from sin; why, we can say that the mediastinum of the fence has already been devastated and crushed, and again in some other way it is not devastated at all and not forever. For there comes a time when grace ignites, comforts and reposes a person more powerfully; and there comes a time when it diminishes and fades, just as it itself builds this economy for the benefit of man. Who, at least for a time, came to perfect measure, tasted and experienced this age? To this day I do not know a single Christian person who is perfect or free. On the contrary, even if someone rests in grace, he comes to mysteries and revelations, to a feeling of great grace-filled sweetness; then sin also remains within him.
Such people, due to the abundance of grace and light in them, consider themselves free and perfect; but they err in this, because of their inexperience they are led into deception by the very fact that grace operates in them. But until now I have not seen a single free person, and since in other times I myself partially reached this measure, I have learned and know why there is no perfect person” // Philokalia. pp. 259–260.
Theophan, the Recluse of Vyshensky, St. Outline of Christian moral teaching. M.: Rule of Faith, 1998. P. 6.
Quote by: Cyprian (Kern), archimandrite. Anthropology of Gregory Palamas. M., 1996. P. 189.
Theophan, the Recluse of Vyshensky, St. The mark of the Christian... P. 49.
Theophan, the Recluse of Vyshensky, St. The mark of the Christian... P. 60.
Theophan, the Recluse of Vyshensky, St. What is spiritual life and how to tune in to it. M.: “Father's House”, 2005. P. 72.
Theophan, the Recluse of Vyshensky, St. Outline of Christian moral teaching. M.: Rule of Faith, 1998. P. 9.
Theophan, the Recluse of Vyshensky, St. The mark of the Christian... P. 37.
Theophan, the Recluse of Vyshensky, St. The path to salvation. A short essay on asceticism. M., 1994. P. 49.
Theophan, the Recluse of Vyshensky, St. The mark of the Christian... P. 32.
Theophan, the Recluse of Vyshensky, St. The mark of the Christian... P. 48.
Theophan the Recluse, St. The path to salvation. A short essay on asceticism. S. 8.
Theophan the Recluse, St. The mark of the Christian... P. 334.
Theophan, the Recluse of Vyshensky, St. The mark of the Christian... P. 98.
Theophan, the Recluse of Vyshensky, St. The mark of the Christian... P. 147.
Theophan, the Recluse of Vyshensky, St. The mark of the Christian... P. 149.
Karaulov Yu.N. Russian language and linguistic personality. M.: Nauka, 1987. P. 86.
Yakovleva I.N. The linguistic personality of the translator and translation competence// Innovative technologies in science and education: materials of the V International. scientific-practical conf. (Cheboksary, March 27, 2016): in 2 volumes. Cheboksary: CNS “Interactive Plus”, 2016. T. 2. No. 1 (5). P. 149.
Here and below we present the Greek text according to the edition, indicating the sheets: την ανηκουσαν αυτη Ακολουθιαν μετα των εν τελει συνηθων προσθηκων. εν Βενετια: ΕΚ ΤΗΕ ΕΛΛΗΝΙΚΗΣ ΤΙΠΟΓΡΑΦΙΑΣ ΤΟΙ ΦΙΝΙΚΟΣ, 1850. 396 σελιδες. L. 19.
Hereinafter we present the Russian text according to the manuscript indicating the sheets: AR P-MA. F. St. Feofan (Govorova). Op. 24. D. 47. Doc. No. 4096. L. 1–56.
Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the Colossians // Interpretation of the Epistles of the Apostle Paul to the Colossians and Philippians. M.: Rule of Faith, 2004. P. 214.
Theophan the Recluse, St. Interpretation of the Apostle Paul's Epistle to the Romans (chapters 1–8). M.: Rule of Faith, 2006. P. 629.
Theophan the Recluse, St. Interpretation of the First Epistle of the Apostle Paul to Thessalonians. M.: Rule of Faith, 2005 // Same. Interpretations of the Epistles of the Apostle Paul to Thessalonians, Philemon and Hebrews. M.: Rule of Faith, 2005. pp. 307–308. See also Gal. 3, 5: “The distinction of Christians is grace. Lose grace, you are nothing” [Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the Galatians. M.: Rule of Faith, 2004. P. 300].
Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the First Corinthians. M.: Rule of Faith, 2006. P. 310.
Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the Galatians. M.: Rule of Faith, 2004. P. 280.
Theophan the Recluse, St. Interpretation of the First Epistle of the Apostle Paul to Thessalonians. M.: Rule of Faith, 2005. P. 69.
Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the Second Corinthians. M.: Rule of Faith, 2006. pp. 69–70.
Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the First Corinthians. M.: Rule of Faith, 2006. P. 751.
Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to Philemon // He. Interpretations of the Epistles of the Apostle Paul to Thessalonians, Philemon and Hebrews. M.: Rule of Faith, 2005. P. 572.
Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the Philippians // Sam. Interpretations of the Epistles of the Apostle Paul to the Colossians and Philippians. M.: Rule of Faith, 2004. P. 390.
John Chrysostom, St. Conversations on the Epistle to the Philippians // Works of our holy father John Chrysostom, Archbishop of Constantinople, in Russian translation. St. Petersburg: St. Petersburg Theological Academy, 1895–1906. T. 11. P. 224. ? ΑΠΟΥ ΑΠΟΣΤΟΛΟΥ ΠΑΥΛΟΥ // Migne J.-P. Patrologiæ Cursus Completus. Serie s Græcæ. Paris, 1857–1866. Vol. 60–63. (Hereinafter referred to as PG). Vol. 62. Col. 183.
Theophan the Recluse, St. Interpretation of the Apostle Paul's Epistle to the Romans (chapters 1–8). M.: Rule of Faith, 2006. P. 64.
Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the Ephesians. M.: Rule of Faith, 2004. P. 54.
Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the Romans ... P. 648.
The gift of the Holy Spirit “shapes” our spirit, just as a seal gives shape to wax, explains St. Theophanes on 2 Cor. 1, 21–22 [Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the Second Corinthians. P. 70]. The human spirit is not only combined with grace, but is reborn by it with its own nature. Hence, the insufficiency of only the moral interpretation of man’s sonship to God in faith and love, which he sees in the interpretations of St. Theophan the Recluse Fr. A. Morozov [Morozov A., ier. Interpretation by Saint Theophan the Recluse of the terms “adoption” and “glorification” in the Epistles of the Holy Apostle Paul // Theophan’s Readings: collection. scientific Art. /ed. V.V. Kashirina. Ryazan: Ryaz. state University named after S. A. Yesenina, 2012. Issue. 5. P. 231].
Theophylact of Bulgaria, bl. Interpretation of the Epistle to the Romans // Sam. Interpretation of the Acts and Epistles of the Holy Apostles: in 3 volumes. M.: Siberian Blaozvonnitsa, 2009. T. 2. P. 99. ΒΟΥΛΓΑΡΙΑΣ ΤАΣ ΤΟΥ ΑΓΙΟΥ ΠΑΥΛΟΥ ΕΠΙΣΤΟΛΑΣ ΕΞΗΓΗΣΙΣ // PG 124:444.
Theophan the Recluse, St. Interpretation of the First Epistle of the Apostle Paul to Thessalonians. M.: Rule of Faith, 2005. pp. 37–38.
Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the Galatians. M.: Rule of Faith, 2004. pp. 61–62.
Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the Second Corinthians. M.: Rule of Faith, 2006. P. 573.
Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to Philemon... P. 572.
Wed. with the explanation of St. Gregory Palamas: “And what opens and appears? The essence of God? Not at all. Therefore, grace is also the energy of the Spirit, through which God appears and dwells in the worthy. Therefore, the grace of God can be periphrastically called God worshiped in three hypostases, but not when it is added that its existence is from God. And nothing prevents the grace of the Son from being periphrastically called the Son, and the grace of the Spirit the Spirit” [Gregory Palamas, St. The most extensive apology to those who think that by the fact that the saints deify the gift of the Spirit, of which God is essentially the highest, they call not only uncreated deification, but also divinity, indicates two gods, or On divine energies and their participation 49 // Treatises / trans. from Greek and approx. archim. Nektary (Yashunsky). Krasnodar: Text, 2007. P. 85]. Thus, the infusion of the “Spirit” is periphrastically called the infusion of the grace of the Spirit.
Likewise the revelation of the Apostle in Eph. 3, 17: May Christ dwell in your hearts by faith, St. Theophan interprets it as the grace-filled dwelling of Christ together with the Father and the Spirit. Christ dwells in our spirit together with the Father and the Spirit in the “triple one grace” [Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the Ephesians. P. 306].
Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the Thessalonians II // Interpretations of the Epistles of the Apostle Paul to the Thessalonians, Philemon and Hebrews. M.: Rule of Faith, 2005. P. 323.
Theophan the Recluse, St. Interpretation of the Apostle Paul's Epistle to the Romans (chapters 1–8). M.: Rule of Faith, 2004. P. 631.
Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the Ephesians. P. 199.
Theophan the Recluse, St. Interpretation of the Apostle Paul's Epistle to the Romans (chapters 1–8). pp. 169–170.
Theophan the Recluse, St. Interpretation of the Apostle Paul's Epistle to the Romans (chapters 1–8). P. 170.
Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the First Corinthians. P. 149.
Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the Second Corinthians. P. 117.
Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the First Corinthians. P. 150.
Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the Second Corinthians. P. 167.
Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the Second Corinthians. P. 169.
Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the Second Corinthians. P. 419.
John Chrysostom, St. Interpretation of the Second Epistle to the Corinthians // Decree. op. T. 10. P. 651. PG 61:543.
John Chrysostom, St. Interpretation of the Second Epistle to the Corinthians // Decree. op. T. 10. P. 652. PG 61:544.
Theodoret of Cyrus, bl. Interpretation of the Second Epistle to the Corinthians // Works of Blessed Theodoret, Bishop of Cyrrhus / general. ed. prof. A. I. Sidorova. M.: Pilgrim, 2003. P. 348. ΙΔ' ΕΠΙΣΤΟΛΩΝ ΤΟΥ ΑΓΙΟΤ ΑΠΟΣΤΟΛΟΥ ΠΑΥΛΟΥ // PG 82:436.
Theophylact of Bulgaria, bl. Interpretation of the Second Epistle to the Corinthians // Decree. op. T. 2. P. 514. PG 124:900.
Σαρκικὰ δὲ ὃπλα εἴη ἄν, πλουτος, ἰοχὺς, δυναστεα, δόξα, εὐγλωττία. Ἡμεις τοιγαροῦν, οὐ τουτοις νικωμεν, ἀλλὰ τοῖς ἐναντίοις. Πενια, ἀδξιᾳ, ἀσθενείᾳ, ἰδιωτείᾳ [ΟΙΚΟΥΜΕΝΙΟΣ ΕΠΙΣΚΟΠΟΣ ΤΡΙΚΚΗ. ΠΑΥΛΟΥ ΑΠΟΣΟΤΟΛΟΥ Η ΠΡΟΣ ΚΟΡΙΝΘΙΟΥΣ ΕΠΙΣΤΟΛΗ ΔΕΥΤΕΡΑ//PG 118:1029].
Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the Ephesians. P. 112.
Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the Galatians. P. 331.
Theophan the Recluse, St. Interpretation of the Apostle Paul's Epistle to the Romans (chapters 1–8). P. 597.
See also the description of the sacraments as “combining with the Lord” in Eph. 6, 17: And take the helmet of salvation, and the sword of the Spirit, which is the word of God: “Combination with the Lord is accomplished through the sacraments. The first grafting of Him into us and us into Him takes place in the sacrament of baptism. This combination is maintained and deepened through the sacraments of repentance and communion” [Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the Ephesians. M.: Rule of Faith, 2004. P. 623].
Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the Second Corinthians. M.: Rule of Faith, 2006. pp. 117–118.
Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the Ephesians. M.: Rule of Faith, 2004. P. 140.
Wed. in the sermon “In the week before Epiphany” (1864): “In a Christian there is no longer only nature, but also grace. In appearance, he is the same as all non-Christians, but in reality he is a dissolution and confusion of nature and grace. Copper, for example, alone produces a dull sound, but when combined with silver it sounds clearer and more sonorous, although the difference in appearance is not noticeable in both. Copper alone is our nature; copper combined with silver is the same nature blessed in baptism. Take an apple from a wild apple tree and a garden apple. In appearance they may be completely similar, but the inner dignity of both is completely different. Thus, a Christian and a non-Christian seem to be the same in appearance, but their inner character is not only the same, but also their composition is not the same. All the glory of a Christian is within. Christians themselves cannot help but be aware of this difference and change, not to the detriment of their humility, but to give glory to God who saves them” [Theophan the Recluse, St. Edifying with love. Words and sermons. M.: Rule of Faith, 2008. P. 37–38].
See also St. Simeon the New Theologian translated by St. Theophan the Recluse: “Since God enters into unity with the whole man, that is, with his soul and body, then this too is made threefold - as if tripartite by grace - from body, soul and the Divine Spirit, from Whom he received grace” [Creations of St. Simeon the New Theologian. Words and hymns / in 3 books. M.: Siberian benediction, 2011. Book. 1. С. 452]. St. also teaches about the “hypostatic” adoption of man by God. Gregory Palamas: “<...> the whole saints move completely into the whole God, having accepted in return for themselves the whole God and having acquired, as if as a reward for their ascent to Him, the one and only God Himself, “Who, as with His own members, grows together with them in the manner of the fusion of the soul with the body” and is worthy to abide in Himself through hypostatic adoption by the gift and grace of the Holy Spirit.
Therefore, when you hear that God dwells in us for virtues or that through the memory of God we carry Him within us, consider deification here not just the acquisition of virtues, but the divine radiance and grace bestowed for virtue” (III. 1.27) [Gregory Palamas, St. Triads in defense of the sacredly silent / trans., epil. and com. V. Veniaminova. M.: Kanon+, 2005. P. 290–291]. Grace infuses a person “hypostatically” not because it has “its own hypostasis, but because the Spirit sends this life “into another hypostasis,” where it is contemplated” (III.1.9) [Ibid. P. 274]. “The deification of deified angels and men is not the super-existent essence of God, but the energy of the super-existent divine essence, and this energy resides in the deified not like art in the creation of art, - so in the works of the Creator there is a productive force, appearing or being expressed in everything - but “as art in the owner of it,” according to the great Basil (a saint is not a creation of grace, but its owner. - Hierodiac. P.).
Therefore, the saints are instruments of the Holy Spirit, having received the same energy as Him; and ready proof of this is the gifts of healing, the operation of miraculous powers, foreknowledge, irrefutable wisdom” (III.1.33) [Ibid. P. 297].
Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the Ephesians. P. 623.
Ignatia (Puzik), schema-nun. Eldership in Rus'. URL: https://azbyka.ru/otechnik/Ignatiya_Puzik/starchestvo-na-rusi 2_3.
ON RT. F. 36. Op.1. D. 141. L. 7.
ON RT. F. 36. Op. 1. D. 141. L. 5 vol.
ON RT. F. 36. Op. 1. D. 141. L. 8.
ON RT. F. 36. Op. 1. D. 141. L. 3–4.
ON RT. F. 36. Op. 1. D. 141. L. 1.
Lipakov E.V. Znamensky P.V. // Orthodox encyclopedia. M., 2009. T. 20. P. 298. Lipakov E.V. Znamensky P.V. // Orthodox encyclopedia. M., 2009. T. 20. P. 298.
Pokrovsky I.M. Towards the death of the Honored Ordinary Professor of the Kazan Theological Academy Pyotr Vasilyevich Znamensky // Orthodox interlocutor. Kazan, 2017. No. 2. P. 42.
ON RT. F. 36. Op. 2. D. 6. L. 14.
Zefirov M.M. // Biographical dictionary of professors and teachers of Kazan University (1804–1904). Kazan, 1 904. Part 1. pp. 8–11.
Text: prescribed for a grieving mother. Let her think it over... and discover consolation for herself... / Save yourself! /God bless you... / E. Theophanes - inscribed at the top in the margin of the page. 5.
Last name: skhm. Theodora has been identified from a number of sources. The surname Polzikov is mentioned in the sources: Revision tales of the townspeople of Karachev for 1782. // GABO. ODF. 23. Op. 2. D. 6. L. 46; On the determination of the schemamonk of the Paleostrovsky monastery Theodore in the Valaam monastery // Central State Historical Archive of St. Petersburg. F.19. Op.13. D. 660. L. 1. The surname Anikitin - in the source “Extract from the Gazette about the monastics and Balti people who were among the brotherhood in the Alexander-Svirsky Monastery for 1821” // Archive of the St. Petersburg Institute of the Russian Academy of Sciences. F. 3. Op. 3. D. 21. L. 84 rev.–85.
. The life of the Optina elder hieromonk Leonid (in the schema of Leo). Ed. Vvedenskaya Optina Pustyn, 1994 (reprint 1917). P. 29.
Archive of St. Petersburg Institute of Russian Academy of Sciences. F. 3. Op. 3. D. 123. L. 4.
Archive of St. Petersburg Institute of Russian Academy of Sciences. F. 3. Op. 3. D. 186 "b". L. 5.
About this, see: Dmitriev A.P. In the archives of St. Petersburg // Orthodox Book Review. 2011. No. 12. P. 22.
Archive of St. Petersburg Institute of Russian Academy of Sciences. F. 3. Op. 3. D. 186 "b". L. 4–4 vol.
Archive of St. Petersburg Institute of Russian Academy of Sciences. F. 3. Op. 3. D. 186 "b". L. 5–6 vol.
Archive of St. Petersburg Institute of Russian Academy of Sciences. F. 3. Op. 3. D. 186 "b". L. 7–8 vol.
Archive of St. Petersburg Institute of Russian Academy of Sciences. F. 3. Op. 3. D. 186 "b". L. 9–10 vol. (The same is in the original on pp. 14–14 vol., and most of the letter – pp. 11–13 vol. – is devoted to the teaching on prayer. – Author’s note).
Archive of St. Petersburg Institute of Russian Academy of Sciences. F. 3. Op. 3. D. 186 "b". L. 28–29 vol.
Archives of St. Petersburg Institute of Russian Academy of Sciences. F. 3. Op. 3. D. 186 "a". L.28–29 vol.