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Seminar for students of spiritual and secular higher educational institutions “The Spiritual Heritage of St. Theophan the Recluse” (within the framework of the XXIV International Christmas Readings) Welcoming speech from Metropolitan Clement of Kaluga and Borovsk, Chairman of the Publishing Council of the Russian Orthodox Church, Chairman of the Scientific Editorial Council for the publication of the Complete Works of St. Theophan, the Recluse of Vyshensky Your Eminences! Your Eminences! Dear fathers, brothers and sisters! With all my heart I once again welcome the participants and guests of the seminar “The Spiritual Heritage of St. Theophan the Recluse,” which this year is being held as part of the XXIV International Christmas Educational Readings. Once again, Saint Theophan gathered us to have the opportunity to share what new things we could glean from the works of this great teacher of Christian life. Indeed, re-reading this or that work of the saint, each time a person finds something new for himself, always useful for the soul. In accordance with the theme of the current Readings - “Traditions and Innovations: Culture, Society, Personality” - it is important to think about the question: who was Saint Theophan for his era - a traditionalist or an innovator? It should be immediately noted that, undoubtedly, the saint was an adherent, moreover, a zealous defender of church tradition, who did not deviate one iota from it. But at the same time, he was also an innovator for the administrative and economic practice of the Church and for contemporary social thought, in his spiritual care for people. Proof of this is his work in the field of reform of theological education and in other aspects of church and public life of the 19th century. St. Theophan's commitment to the church tradition is clearly expressed in his works on the defense of Orthodox teaching from various heresies and schisms, as well as in the interpretation of Holy Scripture. He is the author of translations of a number of psalms (118, 51, 33, 1 and 2), as well as interpretations of the Apostolic Epistles. All the works mentioned were carried out in full accordance with the patristic tradition of interpretation of Scripture. The saint saw one of the internal dangers of the Church in the translation of the Holy Scriptures into Russian. However, it was not the fact of translation itself that worried St. Theophan, he was not against it, but the source from which it should be made. Actively opposing the use of the Masoretic text for this purpose, the saint considered it incorrect and corrupt. The only possible source, in the opinion of the saint, was the translation of the LXX interpreters. Speaking against the Masoretic text, Bishop Theophan wrote a number of polemical articles and letters in which he substantiated his opinion. This issue was examined in detail by a regular participant in our readings, Doctor of Philology Varvara Viktorovna Kashirina. Another important issue that worried St. Theophan was the spread of sects and schisms, including the Old Believers, which he, one way or another, fought throughout his life. Even when he was the rector of the Olonets Theological Seminary, the saint began to be interested in the history and teachings of the Old Believers. He studied the books of the Old Believers in order to later be able to refute their teachings based on their own literature. In one of the letters of Olonets Archbishop Arkady (Fedorov) to the then Archimandrite Feofan, an extensive list of Old Believer works, specially rewritten and sent to him, is given. 388 Having become a bishop, Saint Theophan continued to take care of protecting church tradition and teaching from the influence of sects and schisms. While ruling the vast Tambov diocese, where in addition to the Old Believers there were Khlystyism and Molokanism, Saint Theophan took the path of active opposition to the distortions of Orthodox teaching. He drew the attention of the authorities to the existing problem, himself admonished schismatics and sectarians, and gave instructions to the clergy of his diocese. The State Archive of the Tambov Region contains extensive correspondence between the saint and the Tambov governor and other officials of Tambov and the districts of the Tambov province, which reveals his concern about the current situation. At the Vladimir See, Saint Theophan continued his work to combat the errors of the Old Believers. While in retirement and then in seclusion, the saint never ceased to defend the traditions of Orthodoxy. Publications of this kind include criticism of the ideas of Pashkovism 389 and Count L.N. Tolstoy, 390 as well as polemical works on the issues of translating the Holy Scriptures into Russian. 391 During the same period, a number of articles were published that expressed the Orthodox view of the problems that worried the public of the 19th century. In these articles, the saint explains many of the perplexities that existed in the minds of his contemporaries. Among them are “The Judgments of the Right Reverend Theophan on the death of the Mermaid...”, “The Thoughts of the Right Reverend Theophan on Protestant Church Historical Science”, “Response to Fantastic Zoology”, “Tariff on Indulgences”, “On the Greek-Bulgarian Question”. All of these articles are in the spirit of Orthodoxy and church tradition. Concluding the story about Saint Theophan as an adherent of church tradition, it is necessary to emphasize that he was an opponent of any novelty in everything related to church dogma. His whole life and works speak about this. However, in everything that does not concern the teachings of the Church, he did not deny innovations. Saint Theophan was aware of all the scientific achievements of his time and took advantage of many of them. In his cell there was a harmonium (“buzzer,” as he called it), and with the help of it the saint learned church hymns. The saint used a microscope and other devices and instruments. Of course, Saint Theophan is characterized as an innovator by his project for the reform of theological education. This was a truly new document aimed at a qualitative change in attitudes towards teaching in theological schools. Having worked in various theological educational institutions for many years and knowing their problems from the inside, the saint was guided by the desire to bring spiritual education out of ossified scholasticism and raise it to a new level. Saint Theophan was among the first supporters of female education in the Russian Church. While he was a bishop, he opened diocesan schools for girls of the clergy: in 1863 in the Tambov diocese and a year later in the Vladimir secular diocese. From this time on, girls from the clergy were able to receive an education and become assistants to church and clergymen. To summarize, we can say with confidence that Saint Theophan harmoniously combined both qualities - devotion to tradition and innovation. In some ways he was even ahead of his time and was a guide for others. I hope that the study of such a diverse and well-planned legacy of St. Theophan will serve to benefit the participants of this seminar, the Orthodox community and our entire society. I wish everyone fruitful work for the benefit of Russia and the Russian Orthodox Church! Welcoming speech from Bishop Seraphim of Tarusa Your Eminence! Dear fathers, The study of the spiritual heritage of St. Theophan, the Recluse of Vyshensky, the greatest Russian thinker, whose two hundredth anniversary we celebrated in 2015, is of particular importance in the context of the general theme of the XXIV International Christmas educational readings “Tradition and innovation: culture, society, personality.” In his earthly life, the Lord granted Saint Theophan not only to fruitfully influence his contemporaries, but also to create fundamental works that will serve in the current difficult conditions, when consolidation in the unity of educational institutions is important in our society. The study of the spiritual heritage of St. Theophan becomes relevant against the background of the challenges of the modern world, in response to which our state directly speaks about the need to build up the spiritual potential of Russia, about the priority of the spiritual over the material. These are the fundamental guidelines contained in the Decree of the President of the Russian Federation, signed on December 31, 2015, “On the National Security Strategy of the Russian Federation.” And in this sense, the pedagogical heritage of St. Theophan, which sets out the “anthropological perspective” of a holistic vision of the development and education of man, and therefore the spiritual basis of all spheres of his life, has a huge practical component. Modern domestic pedagogy and psychology, as well as school and university practice, are only just discovering the priceless treasure of the spiritual and literary works of St. Theophan. In his works we find very precise and laconic testaments that provide pedagogical support in practical activities to all educational institutions: from desperate parents to teachers tired of the latest innovations in school: “Don’t say: “I can’t.” This word is not Christian. Christian word: “I can do everything.” But not in itself, but about the Lord who strengthens us.” St. Theophan’s ability to simply, intelligibly and theologically sublimely present what can be called methodological recommendations, for example, to young parents, is amazing. Judge for yourself: “Frequently carrying them to church, holding them to the holy cross, the Gospel, icons, or covering them with air has a great influence on children; also at home - frequent offerings under the icons, frequent making the sign of the cross, sprinkling with holy water, burning incense, making the sign of the cross on the cradle, food and everything that touches them, blessing of the priest, bringing icons from the church and prayer services to the houses; in general, everything church miraculously warms and nourishes the grace-filled life of a child, and there is always the most safe and impenetrable fence against the attacks of invisible dark forces.” 392 For older children, students, and, in fact, for all adults, St. Theophan’s thought that one should not leave the house on an empty stomach reveals a completely different meaning of what doctors are so concerned about, forgetting about the three-part and hierarchical nature of man (spirit - soul - body). “Doctors say: “Don’t go outside on an empty stomach.” In relation to the soul, this is fulfilled by morning prayer and reading. The soul is nourished with them - and no longer goes out to the affairs of the day. 393 Saint Theophan shows the way to the Church: “You need to know the truth and believe in it: where will you get it besides the Church, which is “the pillar and foundation of the truth” (1 Tim. 3:15)? You need to receive grace: where will you find it, except the Church, the keeper of the Sacraments, without which grace is not given? You need to have the right leadership both in the matter of knowledge and in the matter of life: where will you find it besides the Church, in which alone there is a divinely established and God-supplied shepherd? You need to be united with the Lord Jesus Christ: where will you be worthy of it, if not in the Church, of which Christ the Lord is the Head?” 394 Anyone can follow such advice. And this is a pious way to educate your soul. And through personal experience of such Christian improvement, it becomes possible to overcome what St. Theophan called the greatest sin: “Neglect of children is the greatest of all sins, it contains the extreme degree of wickedness.” In his earthly life, the Lord favored Saint Theophan with a combination of a high level of education, learning, prayerful feat and experience of asceticism. He shows us, now living, a gracious example of the life of people “walking with God” (Gen. 5, 24; 6, 9). Our Holy Russia is strengthened by such ascetics. In the feat of writing spiritually educational, scientific, literary works, among which there were translations, Saint Theophan saw a great service to the Church of God. He speaks about this in one of his letters: “Writing is a necessary service for the Church.” 395 Among what was written, we note the responses to numerous letters that arrived in the name of St. Theophan - up to 20-40 a day! He not only read them, he gave an answer to each letter. A zealous servant of the Church, preaching the word of God, Saint Theophan created fundamental works that are valuable for everyone called to work in the field of enlightenment and spiritual and moral education, as well as for all those who advocate for the improvement of our society and care about the salvation of their souls. I wish all of us God's help and fruitful results in the discussion of the spiritual heritage of the outstanding thinker and preacher St. Theophan, the Recluse of Vyshensky. Teachings of St. Theophan the Recluse on the nature of the soul teacher at Moscow Theological Academy In a number of scientific publications devoted to the study of the heritage of St. Theophan (Govorov), the Recluse of Vyshensky, the topic of the human soul has been repeatedly considered. Mainly, the scientific aspirations of the authors were aimed at the polemics between St. Theophan the Recluse and St. Ignatius Brianchaninov on the issue of the immateriality of the soul, 396 as well as on the relationship between the Orthodox teaching about the soul and the psychological science of the 19th century. 397 The topic of the nature of the human soul, its essence, powers and actions has not yet been considered in full. To fill the existing gap, within the framework of this report, an attempt is made to reveal the teaching of St. Theophan the Recluse about the nature of the human soul. Before starting to present this topic, the recluse Vyshensky discusses the possibility of observing the soul. On the one hand, a person who is in the power of sin cannot constantly monitor his soul and thereby does not catch its activity. But, on the other hand, as St. Theophan says, “whoever is enthroned within himself by Divine grace holds his inner power, and therefore sees where things are going.” 398 Therefore, one who acquires the grace of the Holy Spirit can improve in his self-knowledge. At the same time, it is important to understand that it is impossible for an outsider to gain knowledge of someone else’s soul. The recluse Vyshensky directly says that “this is almost impossible to do.” 399 Thus, it depends on each person how deeply he can know his soul. 400 It is worth noting that a grace-filled union with God does not destroy the independence of the soul 3. Although it touches God in some special way and is imbued with His power, this does not cease to be a soul, that is, “a rationally free being, just as red-hot iron or coal, being penetrated by fire, does not cease to be iron and coal.” 401 The soul, located between the body and spirit 402 - as the highest part of the human soul, is a real, living, spiritual force. 403 By spirit, Saint Theophan understands that highest power of the soul that God breathed into the face of man at his creation. 404 The soul of all earthly creatures emerged from the earth, and the soul of man, similar in its lowest manifestations to the soul of animals, was elevated in spirit “above every non-human soul.” 405 Therefore, within ourselves we notice what animals have, and what is characteristic of the human soul, and, to a higher degree, the spirit. 406 In addition, the spirit is incomparably higher than the human soul, 407 of its qualities and properties. If the soul is aimed at organizing a temporary, earthly life, its feelings and states are based on the visible, then the higher regions are an object of the spirit that can convey to the soul knowledge about the heavenly. 408 Also, the spirit is an organ of communication with God, “it is the power of God, conscious of God, seeking God and living by God.” 409 Spirit is all those manifestations of a person’s inner life, “which direct him from the earthly to the heavenly, from the temporal to the eternal, from the created to the Divine.” 410 The Spirit, like power from God, seeks Him and finds peace in Him. He feels complete dependence on Him and “recognizes himself as obligated to please Him in every possible way and to live only for Him and by Him.” 411 Thus, the spirit is characterized by a thirst for Communion with God, 412 fear of God, conscience, and dissatisfaction with all created things. 413 His driving principles are “faith in God, a feeling of complete dependence on Him and confidence in Him.” 414 In the mental part of the soul it manifests itself in the striving for ideality. 415 In the active part of the soul, the spirit causes “the desire and production of selfless deeds.” 416 Further, rising above the worldly and vain production of affairs, the spirit compels one to do things not because they are needed, but because “they are good, kind and fair, despite the fact that they do not give anything for temporary life and are even unfavorable to it.” 417 Further, in the sensual part of the soul, the spirit manifests itself in “the desire for love and beauty, in the feeling of delight in beauty.” 418 Let's return to the question of the difference between humans and animals, as well as to the topic of the difference between soul and spirit. Speaking about the meaning of the spirit in human life, St. Feofan analyzes existing creations: flora, animals and humans. Each subsequent stage contains the special properties and qualities of the previous stage. Thus, the lower force acts in dead nature; above this force stands the plant force, then the animal force. Above animal-spiritual strength is the strength of human nature. Further, in man it is necessary to distinguish between soul and spirit, since initially, according to the Saint, “there was an animal in the form of a man, with an animal soul. Then God breathed His spirit into him, and from an animal he became a man - an angel in the form of a man.” 419 Of course, these words of the ruler can be adopted by materialists and radical adherents of Darwin’s theory of evolution. But the Vyshensky Recluse explains that due to the fact that scientists do not realize the difference between soul and spirit in a person, they produce a person from a monkey. He believes that clarity will be brought to the issue of distinguishing “spirit from soul; Darwin’s entire theory will fall by itself.” 420 Discussing the original state of the spirit, Saint Theophan says that before the Fall, man was in living communion with God. This fellowship was interrupted by sin, and the strength of the spirit was practically exhausted. He no longer had the power to hold his soul and body. It was necessary to free man from this law and return his power to the spirit. This was accomplished in the economy of our salvation by the Lord Jesus Christ. 421 At the same time, a person is given freedom of choice. He can direct the spirit to Communion with God, but he can act in such a way that his soul - the power with which the management of earthly life is given - “it is drowned out” in this context should refer to a person, and not to a spirit. But it may happen that his soul - the power with which the management of earthly life is given - “will prevail over the spirit,” 422 which through this “is muffled, but is never destroyed and is always inside, and immediately gives voice...” 423 When the spirit is suppressed, its movements are replaced by spiritual ones: prayer to God is replaced by aesthetic pleasures, contemplation of God by a fruitless search for truth through a scientific method. 424 In order for the spirit not to fade away, it is necessary to abide in God 425: the tone of life in a person must be set by the spirit; the soul and body must obey him, “be in his service, act in his ways. The spirit draws strength for this from communion with God, which invests it with royal power over soul and body.” 426 Receiving grace from God, the spirit begins to “authoritatively 427 control spiritual forces and actions, in the form of transforming it all according to its principles, or spiritualizing it,” 428 instructs the Vyshensky Recluse. It is first of all necessary to nourish and revive the spirit, and through it the soul, through Divine truths and holy sacraments. 430 Also, Saint Theophan especially emphasizes the spirituality (immateriality) of the soul. It was on this basis that his famous dispute with St. Ignatius (Brianchaninov). St. Ignatius, for his part, argued that the soul essentially consists of ether and has the appearance of our gross body: “All his members, even his hair, the character of his face - in a word, a complete resemblance to him.” 431 But the subtlety of a substance, or its ethereality, “does not make it immaterial. Therefore, no matter how subtle the ether is, no one will call it immaterial,” 432 – St. convinces his opponent. Feofan. Consequently, by denying the materiality in the nature of the soul and Angels, the Church also denies their ethereality. The saint says that God could give spirits the ability to “gather the elements around themselves and put on a visible body, when this is necessary to fulfill His holy will. I don’t see anything impossible here,” concludes Vyshensky Recluse. The soul in earthly life acts on material things, and this ability is retained by it after separation from the body. She has the same shell as an angel. 433 The soul manifests itself in all practical life, and accordingly it has needs and powers. 434 It is not static, but is constantly in action. It manifests itself within us through various conscious phenomena, 435 namely in thoughts, desires and feelings. Based on the patristic teaching about the powers and abilities of the soul, St. Theophanes identifies reasonable, lustful (desirable, or lustful) and irritable 436 forces. The main needs of the soul are united in three directions - knowledge 437, care and the search for aesthetic pleasures. 438 In addition, the Vyshensky recluse lists the following movements and abilities of the soul: After the Fall of man, the powers of the soul were distorted. The mind has become abstract and dreamy, because it is not restrained by the heart and is not controlled by the will. The will, in turn, is not controlled by the mind and is not oriented towards the heart. The heart does not follow the instructions of the mind and does not sober up with the help of the will. Thus, the soul powers lost mutual assistance. 449 In order to achieve success in the matter of spiritual improvement, Saint Theophan advises directing the forces of the soul: the mind - to the thought of God, truth and ordering of thoughts, the heart - to sympathy for the power of truth and prayer, the will - to good deeds. 450 The Vyshensky recluse, as an expert on the soul, describes in detail the process of action of these forces of the soul. Having examined some aspects of St. Theophan’s teaching about the soul, we can draw certain conclusions. Thus, the composition of a person, according to St. Theophan, is spirit, soul, body. By spirit he understands the highest side of the incorporeal side of man. Initially, our soul was close to animals, but the Lord breathed into the face of man during his creation a spirit - a special force that contains all those manifestations of inner life that direct him from the earthly to the heavenly. By the relationship and hierarchy of spirit, soul and body, one can judge the state of a person: in a sinful person, the hierarchy is broken and the body rules the soul, therefore the task is to restore the correct structure: the spirit rules the soul, and the soul rules the body. Within the framework of a private theological opinion, the Vyshensky recluse speaks of the world soul - an element that permeates everything and which produces material processes according to God’s will. The souls of people and angels have a shell from the composition of the world soul, while they themselves remain disembodied spirits. The saint explains that with the help of this shell they can influence material objects. The soul is a real, living, spiritual force that is in motion and has its own specific powers: reason, mind and mind, will, imagination, observation, feeling, desire, taste, thought, memory, as well as heart and conscience. The body is a vessel for the soul. Having their own powers, they interact together, influencing each other, both negative and positive. Man is the union of soul and body, therefore a body without a soul is dead and undergoes a process of decomposition, and a soul without a body is not a full-fledged person. The soul, due to original sin, is separated from the body through death until the future resurrection. 451 The soul supports the body, therefore, when it comes from it, the body, “deprived of the vital activity that produces and supports them, submits to the external influence of air, heat and moisture and begins to decompose into their constituent elements.” 452 The soul comes from the body, and it remains whole, left to itself. Through this action freedom is given to decomposing processes. 453 Therefore, for this effect to occur, the soul does not need to be in chemical union with it. 454 Since the soul itself is not a person 455, as God intended him to be, and the life of the soul itself without a body is not complete, then in the resurrection a person will be given a new body - transformed, and the current one will decay. 456 In conclusion of the report, it must be said that Saint Theophan, in revealing the topic of the human soul, relied not only on the teachings of the ancient holy fathers, but also on the data of contemporary science, as evidenced by numerous references to chemical processes, physical phenomena, and the characteristics of the physiological and mental make-up of man. Although the science of that time did not deny the ideas of immortality and the divine origin of the soul, there was still a certain bias towards the forest sphere, a certain oblivion of the actual spiritual phenomena. Saint Theophan always strived for a holistic understanding of man in a single trichotomy of spirit - soul - body. This idea became the core of his works. The relationship between free will and natural moral law in the works of St. Theophan the Recluse 4th year Ekaterinodar Theological Seminary, Krasnodar The basis of a person’s moral life lies in his ability to distinguish between what he should and should not do, or, what is the same, the internal moral law, which gives us the difference between good and evil and encourages us to follow good and avoid evil. This ability of a person is explained in Orthodox moral theology by the natural moral law, which is laid down by God in man. Professor, Archpriest Nikolai Stelletsky gives the following definition of the content of the natural moral law: “These are conscious and mentally formulated rules of internal and external behavior of a person based on the previous repeated stimulation of moral consciousness and feelings and having as much power over the will of a person as evidence of moral consciousness and feelings supports their requirements.” 457 The fact that we have a natural moral law, or the ability of our mind to distinguish what is due from what is not necessary in the field of human moral activity, is proven by the evidence of our self-consciousness. There is not a single person who does not believe that there are differences between the free actions of both our own and other people: we consider some of them honest and worthy, while others, on the contrary, are dishonest, deserving of blame and condemnation. Such a judgment is based on the moral quality of actions and our awareness of these qualities. It often happens that we approve of something from which we not only do not receive any benefit, but can even suffer troubles; on the other hand, it happens that we condemn something that could bring us significant worldly benefits. From this we can conclude that we have some natural example of honesty, a category of what is proper, perfect in a moral sense, distinguishing between good and evil. Following this pattern, a person and society as a whole are guided by this moral principle. The existence of this moral need in man is confirmed by the word of God. Moses also spoke about this in Deuteronomy (Deut. 30:14), in the book of the wisdom of Jesus son of Sirach (Sir. 17:7), and the Apostle Paul in his letter to the Romans (Rom. 2:14–15). Many of the fathers, both Eastern and Western, supported and expressed this idea in one form or another. Before we begin to reveal the teaching of St. Theophan on this issue, it is important to explain how the natural moral law relates to the concept of “conscience,” since in patristic literature these two concepts are often used as synonyms and interchangeably. The well-known researcher of moral theology, New Martyr Professor Ivan Vasilyevich Popov, gives the following definition of conscience: “Conscience is consciousness that embraces the idea of ​​a moral law or ideal, an assessment from its point of view of a subject or his activity, and the joyful or painful feeling that arises as a result.” 458 Archpriest Nikolai Stelletsky, speaking about conscience, notes that “it is not anything significantly different from the moral law, being essentially the same law, but only considered not from an ethical, but from a psychological point of view.” 459 It is nothing more than “the natural moral law applied by man himself to his individual actions and therefore in general terms can be defined as a judgment about his specific actions in relation to their moral character.” 460 Thus, the concept of conscience in the framework of our study can be used as related to the concept of natural moral law, with the caveat that conscience, having a psychological nature, gives rise to feelings in a person, both unpleasant and positive, depending on their comparison with the moral ideal. Saint Theophan often turns to the topic of morality and in his reasoning also touches on issues of natural moral law. The Lord defines the content of natural moral feeling in this way: remembrance of God, thanksgiving to Him, doing good to one’s neighbor, abstinence, modesty, remembrance of death, doing good. “These truths are imprinted on the heart, and there is no people who would not confess them.” 461 In connection with a more in-depth study of moral issues in patristic literature and in the work of the saint, a question arose in the process of work. If the natural moral law establishes for an individual the distinction between good and evil and encourages him to follow only good and avoid evil, then is this a violation of the fundamental principle - freedom of choice? After all, it can be assumed that the Lord, instilling in a person inclinations and motivations for a certain behavior, limits a person’s ability to choose the opposite of the moral ideal, then the moral law will be a violation of a person’s free will. And if a person’s free will is limited, then the moral value of human behavior is lost. After all, a truly deterministic action, performed out of inevitability, cannot have a moral connotation, for example, if a person sneezes or experiences a bout of hiccups. The saint says that although we should be rationally free beings, in fact we are slaves, absolutely not free from the power of sin. In his thoughts on various objects of faith, Saint Theophan wrote: “We are all looking for freedom - is it not because of the feeling that we are slaves? Yes, slaves, but not by the Creator’s definition, but through our own fault. The Lord appointed us to rule over everything, but we forgot ourselves and fell into bonds of slavery and constraint on all sides. External lack of freedom is not yet a great loss: the essential loss is that we are internally connected, that we have lost control over ourselves, that we have no control over ourselves. Someone else rules in a person and over a person, but the person does not dare to say a word in defiance and obediently fulfills everything that is so persistently suggested to him. And the main thing is that grief does not feel its slavery: it’s so downtrodden!” 462 The Holy Scripture calls man a “slave of sin” (John 8:34), “captive of the law of sin” (Rom. 7:20), but nevertheless a person has the opportunity to resist sin. The Lord, addressing Cain, says: “Sin attracts you to itself, but you rule over it” (Gen. 4:7). “The business of conscience as a legislator,” the saint wrote, “is to show the laws according to which a rationally free being should act and to incline his will to this by the power of his obligation.” 463 “...The law is urgent not to allow anything against which conscience rebels. In conscience God Himself speaks. Therefore, one must listen to it above all else. And what God says is known from a reproach of conscience.” 464 Thus, the matter of conscience is to resist the sinful nature of man and, as St. Theophan wrote, “to stand at the point of indifference between good and evil” 465, or otherwise “exactly between two crossroads and he was faced with a decisive choice” 466. That is, freedom of choice certainly belongs to us, although to a limited extent. On the one hand, a person strives for vice, on the other, he is drawn to moral actions by an innate inner feeling, but the choice remains with the person. Theophan the Recluse notes: “...an impulse is not a need to do, but a proposal to do something. A deed is proposed, the soul debates whether to do it and decides to do it or not. She decides herself..." 467 True freedom is freedom from sin and doing good, which gives us moral satisfaction. The creation of good deeds is the essence of the moral feeling or natural moral law implanted in us by God, the purpose of which is the pursuit of a moral ideal. But if the essence of our freedom consists in striving for the highest moral good, and this good consists in the unconditional fulfillment of the legislative will of God, then through this is not our freedom itself destroyed by the omnipotent will of the Divine? Not at all! Fulfilling the legislative will of its Creator as a moral force not opposed to us, the human will not only is not deprived of its freedom, but, through this, achieving living communication with the Almighty Will of God, it enters a certain boundless region and becomes itself unlimited. Then, Saint Theophan notes: “Just as a bird, having escaped from its snares, joyfully takes off and soars in the unconfined space of the air, so the soul, having been torn from the bonds of sin and passions, begins to joyfully act in the boundless area of ​​the will of God.” 468 Thus, the natural moral law is opposed to the law of sin operating in man and gives man the opportunity to make a free choice. Theoanthropological interpretation of the concept of St. Apostle Paul's spirit (πνεῦμα) by Saint Theophan the Recluse Peter (Aleksenko), hierodeacon, applicant for the Department of Russian History Orthodox St. Tikhon's Theological Institute, resident Spaso-Cholsky Monastery in Trubchevsk Klintsov diocese of Bryansk metropolis Russian Orthodox Church As is known, Saint Theophan the Recluse left significant voluminous interpretations for almost the entire corpus of Paul’s epistles, except for the epistle to the Hebrews, which he did not have time to complete. He worked on interpretations during his retreat in the Vyshenskaya Hermitage for ten years (from 1872 to 1882). In the latest edition of the collected works of the saint in 25 volumes (M.: Rule of Faith, 2004–2010), interpretations occupy 9 volumes. Researchers unanimously recognize the moralizing, or anthropological, character of the saint’s interpretative works. The study of the anthropology of the apostle according to the interpretations of the Russian saint is a unique perspective for understanding the specifics of the teaching about man, including St. Theophan himself. An anthropologist par excellence, who said: “I have the intention of deducing everything worthwhile from the structure of human nature,” 469 Saint Theophan could expound the doctrine of man in his moralizing works as freely and authoritatively as he wished, but the genre of interpretation presupposes strict obedience to the sacred text and following the tradition of the holy fathers, interpreters of the Apostle (St. John Chrysostom, Blessed Theodoret Cyrus, Augustine, St. John of Damascus, Ecumenius, Blessed Theophylact of Bulgaria, etc.). And what is surprising is that in the interpretations, as the pre-revolutionary researcher A. Sokolsky accurately noted them, in comparison with the moralizing works of the archpastor, “nothing new is said and, therefore, when drawing up the concept of the worldview of the Right Reverend author, they can be completely ignored.” 470 Let us, however, turn this observation of the researcher in the opposite direction. This means that Theophan the Recluse’s teaching about man can be reconstructed on the basis of interpretations. 471 Moreover, this source of reconstruction is important in that in the interpretations from the teachings of the saint, only that which is present in the Holy Scripture itself and is consistent with the Holy Scripture remains. fathers. Nevertheless, additional sources external to Tradition (scientific, author’s conclusions) for constructing, in the words of the saint, “Christian psychology” 472 in the interpretations disappear. Indeed, the details and details of the anthropological synthesis of St. Theophan were not included in the interpretations, but the entire skeleton of his anthropological synthesis is presented in them. The interpretations reveal the main thing: what we consider to be Theophanic is in fact apostolic and patristic, and therefore, his moralizing works contain “nothing new” except Tradition. The teaching of the saint, having passed the test of interpretation by Scripture and the holy fathers, remained the same. Therefore, in interpretations we are dealing with the very primary sources of anthropology (and theology in general) of Theophan the Recluse. Let us consider the ideas of Saint Theophan about the general structure of human nature, expressed by him in his interpretations of the epistles of St. Paul, while tracing the originality of the exegetical solutions of the Russian interpreter in comparison with the tradition of interpretation of the Apostle St. fathers. The nature of man St. The apostle Paul depicts it as consisting of body and soul in 1 Cor. 5, 3–5, 6,20; 7:34, and also as consisting of body, soul and spirit - in 1 Thess. 5, 23 and Heb. 4, 12. Saint Theophan the Recluse does not see a contradiction between the two-part and three-part description of man by the holy apostle, understanding the spirit as the highest part of the soul. 473 However, Saint Theophan lays the basis of his anthropology on a more differentiated three-part model of the structure of man, in which the spirit takes its own place. 474 The trinity of human nature, consisting of body, soul and spirit, permeates all interpretations of the anthropological fragments of St. Paul Bishop Theophan the Recluse, however, it is revealed with particular completeness under 1 Thess. 5, 23, and is also characterized by the interpreter under Rom. 1, 28; 7, 14, 17; 8, 2, 13; 12, 2; 1 Cor. 2, 14; 2 Cor. 4, 16; Gal. 5, 16; Eph. 1, 18; 3, 16; 4, 17; 4, 23. Giving unconditional preference to the threefold structure of man, Saint Theophan sometimes turns to its dual description. So, for example, in the interpretation of 2 Cor. 6, 16: for you are naturally the living church of God, - the role of the organ of communication with God and the universalization of God, specially affirmed for the spirit, is given by the interpreter to the soul: “The soul that has received God, in communion with Him, becomes the church of God.” 475 Obviously, the description of a person, in the opinion of Saint Theophan, did not require a deeper distinction and special clarification here. Also in the interpretation of 1 Cor. 6, 13: “But how is the Lord to the body? – The Lord became incarnate in order to enter into communication with us, with all our nature received from us. And He deigns to enter into such communication mysteriously, with the soul of the Divinity and His soul, and with the body - the Divinity and His body. In this regard, He also deigns to communicate with our body, or to be a body. This place is a little dark. In order to enlighten it to some extent, we should not separate the body from the soul in our thoughts, but in the Lord we should contemplate all of God-manhood.” 476 The following “two-part” passage from 1 Cor. 6, 20: Glorify God in all your bodies and in your souls (πνεύματι), which are God's. As we see, the Slavic translation, without seeing any anthropological problem in this, replaces the apostolic πνεῦμα (spirit) with the term soul. Interpreting this verse, Saint Theophan, being terminologically strict, does not use the term soul at all, but uses the original term of the apostle spirit and gives an interpretation corresponding to its role in human nature. 477 The examples given allow us to agree with Prof. Vadim Leonov that the two- or three-part “difference in the consideration of human nature is primarily methodological in nature.” 478 Because of this, where it was important to present the special functions of the various elements of human nature and their interrelationships, St. Theophan the Recluse used a three-part approach to the apostolic teaching, and turned to a two-part approach where it was enough to generally point out the dual composition of man as a physical and spiritual being, external and internal, visible and invisible. 479 In this case, he did the same as many saints. fathers before him. 480 The basis for the threefold idea of ​​human nature by St. Theophan becomes the expression of St. Paul in 1 Thess. 5, 23: and your spirit and soul and body are all-perfect σῶμα) may it remain blameless at the coming of our Lord Jesus Christ. The exegesis of this fragment remains the main excursion into the tripartite composition of human nature throughout the entire space of the saint’s interpretations. This is due to the fact that the interpretation of the First Epistle to the Thessalonians was written very first (1872–1873), and Saint Theophan did not have time to complete the interpretation of the Epistle to the Hebrews. The saint interprets this apostolic distinction between spirit, soul and body as “a divinely revealed indication of the composition of human nature.” 481 And if it is fair to indicate the teachings of the holy fathers, ancient philosophers, and his own spiritual experience as various sources of the Russian interpreter’s trichotomy, 482 then the revelation of the Apostle is undoubtedly decisive among them. For Bishop Theophan, this is a tripartite division of St. Paul becomes the central anthropological scheme, the heuristic capabilities of which allow him to describe both systematically and dynamically the state of man as primordial, fallen, under grace and resurrected. Anthropology (“psychology”) is the foundation of the entire moral and dogmatic theology of St. Theophan. 483 In the very interpretation of 1 Thess. 5, 23, Saint Theophan concisely but succinctly describes the essence and specific properties of each of the elements of human nature, considering the anthropological model of spirit - soul - body in primordial, fallen and soteriological perspectives. The importance for the saint of the apostolic words about the composition of human nature required an appeal to their Greek original. As a result, Theophan the Recluse clarifies the Church Slavonic translation of the word all-perfect (ὁλόκληρον) with a truly more literal translation: “Further words explain what sanctification, comprehensive in all parts, means: and your spirit is perfect, and so on. – All-perfect, from Greek – ὁλόκληρον ὑμῶν – the whole of you, all of you, your whole composition. What is all this of yours? - Spirit, soul, and body. May all these components of human nature be preserved in integrity at the coming of the Lord.” 484 It is obvious that the philological analysis undertaken by the interpreter confirms and strengthens the apostle’s thought about the “three components” of the integral nature of man, which he develops. It should be noted that the three-page interpretation of St. Theophan is not interrupted by a single reference to the holy fathers. The characterization of human nature as threefold represents an original synthesis that generally determines the peculiarity of the interpretation of the anthropology of St. Paul St. Feofan. Turning to the interpretations of this fragment of the holy fathers confirms the observation about the originality of the interpretation of the Russian saint. Yes, St. Chrysostom says nothing at all about the structural integrity of human nature, teaching in this place about maintaining the grace of the Holy Spirit, so that the soul and body remain unharmed. 485 Blzh. Theodoret, Ecumenius and Blessed. Theophylact repeats Chrysostom’s thought about the “gifting” of the Spirit. 486 Unless the Bulgarian bishop refers to St. Gregory of Nyssa, who taught about three types of soul in man. 487 He, as a late Byzantine interpreter, although he continues the general trend of patristic exegesis of the Epistles of St. Paul about the Spirit of God, but introduces into it an additional theological and dogmatic motive about the threefold composition of human nature. Saint Theophan picks up this motif about the presence of a truly human spirit and develops it systematically and consistently. Saint Theophan often turns to a three-dimensional description of a person when interpreting the Epistle to the Romans due to its high anthropological richness. Thus, the interpretation on Rom. 7, 17: Now it is not for this that I am doing this, but sin living in me,” Theophan the Recluse begins by clarifying the structure of man: “Let us repeat what was said before. Man: spirit – soul – body. The norm of his life is life in the spirit under the influence of the fear of God and conscience with the subordination of soul and body to him and their spiritualization.” 488 Note that above, when interpreting Rom. 7:14, having outlined the opinions of the holy fathers about the spirituality and carnality of the law and turning to his own interpretation of carnality, Saint Theophan already characterized the threefold structure of man: “One must know that man is not only body and soul, but body – soul – spirit.” 489 However, here he again briefly describes the spirit - soul - body in their fallen state, comparing them with the pristine and grace-filled states. Consequently, each post-literary interpretation of Bishop Theophan is an almost autonomous anthropological excursion, moreover, developing on the foundation of a trichotomous idea of ​​​​man. 490 Let us also note that none of the fathers built an exegesis of Rom. 7, 17 in an anthropological perspective, but rather in a morally ascetic one (St. John Chrysostom, 491 Blessed Theophylact of Bulgaria) or soteriological (Blessed Theodoret of Cyrus, Ecumenius). Thus, the exegesis of St. Theophan the Recluse is distinguished by the fact that it is predominantly anthropological and, as such, written by him in the categories of nature. Likewise in the interpretation of Rom. 7, 25: Moreover, with my mind (νοῒ) I work the law of God, and with the flesh (σαρκὶ) the law of sin, - Saint Theophan again reminds: “It should be noted that man: spirit - soul - body - and, moreover, in their right and wrong states.” 492 After which he describes the damage by sin to the integral nature of man. It is extremely significant that, in contrast to the detailed ontological description of man by the Russian interpreter St. Chrysostom, blessed Theodoret, blessed Theophylact and Ecumenius generally leave this passage without interpretation as terminologically completely explained by them above. Whereas for St. The recluse in this verse contains one of the key anthropological terms - mind, the interpretation of which by the saint required him to remind him of the integral composition of man. So, the triple organization of human nature is the key to penetration into the secrets of the apostolic knowledge of man by Saint Theophan. Theophan the Recluse's consistent identification of the actually human spirit in man in some fragments especially clearly demonstrated the difference between his interpretation and the interpretations of the ancient fathers. So, near Rome. 8, 2: The law of the spirit (πνεύματος) of life in Christ Jesus freed me from the law of sin (ἁμαρτίας) and death - by spirit (πνεῦμα) the apostle understands the human spirit. Yet the ancient interpreters of Rome. 8, 2, as Saint Theophan himself notes, is clearly understood by St. Paul by spirit is not the spirit of man, but the Spirit of God: “Our interpreters all by the law of the spirit of life mean the Holy Spirit with His grace that sanctifies us.” 493 In other words, Saint Theophan recognizes the reality of the actually human spirit where before him interpreters saw only the Spirit of God. Of course, also recognizing that “all this is produced by the grace of the Holy Spirit,” the Russian interpreter, however, insists that “nothing happens mechanically inside. The Spirit of God transforms our inner structure, but not by creative power and strength alone, but by following the conscious and free decisions of man himself and conforming to them.” 494 Likewise under Rome. 8, 9: You are not in the flesh, but in spirit, since the Spirit of God lives in you: “It seems that in the words: you are not in the flesh, but in spirit - spirit means a natural part of human nature - breathed in by God, at creation, spirit and through the fall under the fallen tyranny of the flesh. And in the words that follow: because the Spirit of God lives in you - by the Spirit we mean the Holy Spirit, gracious, regenerating and creating new life within. He, descending on the spirit of man and combining with him, makes him strong to resist the flesh and act as is characteristic of him, according to his nature.” 495 The ancient interpreters see in the apostle an indication only of the Spirit of God. 496 This anthropological feature of interpretation confronted St. Theophan the Recluse task of coordinating his own interpretation of the apostolic spirit (πνεῦμα) with the interpretations of the holy fathers. The Holy Recluse does not avoid the problem of reconciling his own and patristic interpretations. Under 1 Thess. 5, 23, Bishop Theophan puts it directly, pointing not to the human, but to the Divine understanding of the spirit in this fragment by ancient interpreters: “St. Chrysostom, Theodoret, St. Damascus, Ecumenius, Theophylact by spirit mean Divine grace imparted to believers in baptism, and the prayer for the preservation of the spirit in integrity is understood as a prayer for the preservation of inextinguishable this grace that makes us blameless." 497 However, then he firmly declares that “this does not refute the thoughts proposed before this” - about the spirit as a part of human nature. 498 St. Theophan decisively points to the reality of the strictly human spirit, different from the grace of the Holy Spirit. It is this strict distinction between spirit and Spirit that allows the Russian interpreter to substantiate the tripartite model of human nature. As we see, the problem of harmonizing interpretations required the Russian interpreter to resolve the question of the relationship between the human spirit and the Spirit of God in the gospel of St. Apostle Paul. Saint Theophan removes the discrepancy between his own anthropological and patristic charismatic interpretation through a special synthetic interpretation of the anthropological concept of St. apostle spirit (πνεῦμα) as the active dual unity of God and man. So, under 1 Thess. 5:23 we read: “The spirit of fallen man, by itself, cannot act according to its purpose. He receives the strength to do this from the grace of God descending on him, without which his actions are not visible, and it is as if he does not exist. So to keep the spirit is the same as to keep grace, and to keep grace is the same as to keep the spirit.” 499 The actions (energies) of the human spirit have “power” from the actions (energies) of the Spirit of God. Without the actions of the Second, there are no actions of the First. This synergy of the human spirit and the Spirit of God is characterized by St. Theophan in his interpretation of Gal. 5, 16: I say: walk in the Spirit, and do not commit carnal lust: “From this explanation, the question is resolved by itself, which spirit the apostle means in this place - ours or the Holy Spirit. Both in combination. Our spirit does not have the power to give us spiritual life on its own. And the Spirit of God will not give it unless it is received by our spirit. When they are combined, then our spirit becomes strong from the Spirit of God, and the Spirit of God through our spirit acts on us and on everything that is ours and sanctifies and perfects everything. He who walks in the spirit walks by the Spirit of God, but walks through the elements of the spirit, originally breathed into man.” 500 Thus, when interpreting the anthropological term St. Paul's spirit (πνεῦμα) in St. Theophan is not either our spirit or the Holy Spirit - they are always together - it is “both one and the other in combination.” With regard to the Russian interpreter’s synthetic understanding of this term, the following formulations are indicative: “From this moment, his life begins in the spirit, or by the Spirit, with the trampling of pride and all passions. Life in the spirit, or by the Spirit, can therefore be described as follows.” 501 In the interpretation of St. Theophan, if in the “spirit,” then by the “Spirit,” as well as vice versa. Thus, the interpretation of the anthropological term St. Apostle πνεῦμα St. Theophan the Recluse has more than one theological (the grace of the Holy Spirit) and more than one anthropological (spirit as the highest part of the soul) meaning, but a double meaning - theoanthropological (the synergy of the human spirit and the Spirit of God). And it is revealed by the interpreter with the help of the theology of energies. This synergistic interpretation of πνεῦμα as spirit and Spirit becomes for St. Theophan the initial theoretical model of the entire teaching about man. Through changes in the image of the joint activity of the human spirit and the Spirit of God, Theophan the Recluse represents four anthropological states. Thus, the obvious combination of the Spirit of God and the spirit of man with the task of spiritualizing the soul and body is the state of the nature of primordial man. The separation of the Spirit of God and the spirit of man, which led to the alienation of soul and body, is the state of fallen man. The mysterious combination of the Spirit of God and the spirit of man with the task of spiritualizing the horrified soul and body is the state of a person blessed with grace. Finally, the obvious combination of the Spirit of God with the spirit and spiritualized soul and body of man is the state of nature after the resurrection. Thus, Saint Theophan solves the problem of coordinating his own and patristic interpretations, and emphasizes his complete unity with the holy fathers. Theophan the Recluse seeks to substantiate this synthetic interpretation of πνεῦμα as the human spirit, combined with the grace of the Holy Spirit, with the sayings of the holy fathers themselves. To do this, the Russian interpreter clarifies and delineates the meaning of the expressions of ancient exegetes, in which the Spirit of God and the spiritual element in us are clearly or vaguely implied, and also proves the legitimacy and consistency of the discretion of the human spirit where the saints speak exclusively about the Spirit of God. Under 1 Thess. 5:23 we read: “So to keep the spirit is the same as to keep grace, and to keep grace is the same as to keep the spirit. Saint Chrysostom confirms this, saying: “When we completely retain the gift (of the Holy Spirit), then our spirit will remain unharmed.” - Ecumenius expresses the same thought when he says: “If we do not extinguish the grace of the Holy Spirit with bad deeds, then it will remain intact in us, brightly igniting our own lamp (that is, our spirit). If the spirit remains intact in us, then both soul and body will be kept immaculate." 502 Let us note that the explanation in parentheses for the lamp, “that is, our spirit,” is not in the original text of the Ecumenium, but belongs to Saint Theophan himself. 503 Also the saying of St. Chrysostom’s “our spirit,” in the context of the thought he developed, can mean “the gift of the Holy Spirit,” that is, grace, and not the human spirit. 504 So, St. The interpreters speak vaguely about the human spirit itself; their thoughts in this direction are conveyed by the holy Recluse himself. The interpretation of the apostolic term spirit (πνεῦμα) as the spirit of man in close connection with the Spirit of God is a clarification of St. Theophan of the patristic exegetical tradition and becomes a contribution to it as the holy father himself. 505 Nevertheless, it cannot be said categorically that the holy fathers’ interpreters of the Epistles of St. Paul lacks recognition in man of his own spiritual element. With regard to the interpretation of the Apostle by the ancient fathers, which is predominantly dichotomous in nature, the observation of P. Yu. Malkov is correct: “Moreover, dichotomists almost as often as trichotomists used the concept of “spirit,” which was considered either as an image, “modus” of the existence of the soul in its blessed state, or as the highest region of the soul, inseparable from it and consubstantial with it, or as simply a synonym for the concept itself "soul" 506 Indeed, if in the saying of St. evangelist in Rom 8:10 If Christ is in you, the flesh (σῶμα) is dead for the sake of sin, but the spirit (πνεῦμα) lives for the sake of righteousness, Saint Theophan unambiguously interprets the spirit as the spirit of man: “The spirit here is of course human, whose nature is life in God with attention and will with devotion to Him and zealous pleasing through the strict fulfillment of the will His or His commandments." 507 That St. John of the Golden Mouth here understands by spirit the Holy Spirit, 508 similarly and Blzh. Theophylact. 509 However, the Bishop of Cyrus makes a remark of an anthropological nature that the apostle “here called the soul spirit, as having become spiritual.” 510 The ecumenium, predominantly theological about the Holy Spirit, nevertheless also points out that upon receiving grace, “you are no longer in the flesh, that is, in carnal and sinful deeds, but in spiritual wisdom (ἐν πνευματικῷ φρονήματι).” 511 “Spiritual wisdom” is not the Holy Spirit Himself, but a characteristic of human activity. To illustrate this thesis about the unanimity of the holy interpreters, let us consider another indicative passage. Interpreting the words of St. Paul in Eph. 4, 23: Be renewed in the spirit of your mind (τῷ πνεύματι τοῦ νοὸς ὑμῶν), St. John Chrysostom almost literally only repeats the apostle, without specifying the identity of the spirit: “By the spirit, he says, of your mind, that is, by the spirit that is in your mind.” 512 Likewise, the blj. Theodoret of Cyrrhus: “And he called the spiritual aspiration of the mind the spirit of the mind.” 513 The Bishop of Bulgaria closely connects the “spiritual mind” precisely with the Spirit of God: “Through the Holy Spirit, Who dwells in our mind, be renewed by a spiritual renewal in your mind, and not by a bodily and in the body.” 514 For his part, St. Theophan directly and unequivocally relates the spirit of the mind to human nature: “Since he said: by the spirit of your mind, it is obvious that Saint Paul does not mean here the Holy Spirit, but something that is in man. The highest side of human nature is called either mind or spirit. Here both names are combined together: the spirit of the mind, that is, the spirit - your mental power. 515 The construction of the argument on the reference to the words of the apostle (because he said it), the use of the introductory word obviously with the modality of firm confidence makes one feel the hidden polemic of Saint Theophan with the discretion of the Spirit of God here (possibly with Blessed Theophylact). Whereas Theophan the Recluse interprets the sayings of the first two holy interpreters in his favor: “Isn’t this what the words of Saint Chrysostom mean: “By the spirit of the mind, that is, by the spirit that is in your mind?!” But Theodoret directly says: “He called the spiritual aspiration of the mind the spirit of the mind.” 516 The exclamation and rhetorical question are intended to strengthen the position of the Russian interpreter. Also the expression of the blzh. Theodoret’s “spiritual aspiration of the mind,” brief and almost tautological, is interpreted by Saint Theophan as being said “directly” about the human spirit. It is obvious that Theophan the Recluse treated with care every thought and word of the holy fathers, which made it possible to confirm his own interpretation and not step out of the consensus patrum. Thus, the merit of the Russian interpreter lies not in absolute innovation, but in a clearer articulation, synthesis, more consistent and systematic elaboration of the apostolic anthropological concept of spirit as the human spirit in its close connection with the Spirit of God than is presented in the interpretations of the ancient holy interpreters. Shepherding as service to God in the economy of salvation (according to the works of St. Theophan the Recluse) Varlaam (Skull), hierodeacon, 3rd year graduate student Moscow Theological Academy Saint Theophan's contemporary, Saint Righteous John of Kronstadt, often reflects on the priesthood in the pages of his diaries. In them one can find many thoughts about the essence of the priesthood, spiritual instructions to pastors, and various practical comments addressed to priests. Metropolitan Veniamin (Fedchenkov), a well-known admirer of the Kronstadt shepherd, studying his works, set himself the task of determining how Father John saw the essence or purpose of the priesthood. He gives the following definition: “The priest is a mediator between God - more precisely, between the Lord Jesus Christ, as our only Intercessor - and humanity, authorized by Him for the salvation of the flock.” 517 Undoubtedly, a similar goal can be set for oneself when studying the creative heritage of St. Theophan the Recluse: to find out what definition he gives to shepherding. The saint himself once expressed a desire that someone, using the material from his letters, would compile a textbook on Pastoral Theology, or a Practical Guide for Shepherds. 518 He revealed this topic not only in his letters, but also in other works. Saint Theophan speaks about God’s plan for the world and man: “The Trinitarian God leads the world to its final destination. Since the urgent condition for the completeness of the world’s existence is the salvation of people, then all of God’s care is now directed towards this. His only concern is to convert sinners, and to cleanse and spiritualize those who are converted. For this, the entire incarnate economy, for this, angels and saints, all forces are directed towards this, and everyone continuously acts in this way at the behest of God.” 519 The main thing that contributes to the implementation of God’s plan is the economy of salvation for fallen humanity, accomplished by the Lord Jesus Christ, Who is the first and ideal shepherd. 520 No one loves a person as much as God. And this ultimate love of the Creator for His creation moved Him to extreme humility and humiliation. For the sake of saving fallen, lost man, the Second Hypostasis of the Holy Trinity - God the Word took upon himself the image of a slave, uniting with damaged human nature. The God-man Jesus Christ spent His earthly life by obediently obeying the will of the Father in everything - even to the shameful death on the Cross and descent into hell. The Lord took upon Himself in its entirety the state of fall and God-forsakenness in which humanity found itself. “By His obedience, the Savior showed what a true person should be in relation to God, namely: to do not his own will in everything, but the will of God - to be obedient to Him in everything. It was for this obedience that God magnified Him.” 521 Man in the Person of Jesus Christ was healed, raised from the dead, and raised to the original calling of eternal life with God. After His Ascension, the Savior founded the Church, the builders and guardians of which 522 were its shepherds. “Pastoration in the Church,” says Saint Theophan, “flows from the Shepherding of Christ the Savior and is His continuation in the Church.” This “extension” is not only a historical continuation. The Shepherd of the Church is the image of Christ and His presence among us. The shepherd must be looked upon as the Lord. 523 Through him the Lord approaches us, 524 raises us to fight evil and encourages us to love good, leads us into His Kingdom. Thus, the shepherd, according to the thought of St. Theophan the Recluse, is a living participant in the economy of salvation accomplished by the Lord, and even a representative or co-worker of Christ. Just like Father John of Kronstadt, Saint Theophan calls true shepherds “mediators” between God and people who entrust their salvation to them. 525 In “The Outline of Christian Moral Teaching” he says that, although shepherds are not sources of grace, they “stand in the middle, at the transition from earth to heaven, and either they raise people to God, or they bow God to people.” 526 In the sacrament of the priesthood they are given the gift of grace that facilitates this service. 527 The duty of shepherds is to bring their inner man, all the powers of soul and body, into correspondence with the gift they have received, so that the work they do is a true collaboration with the Lord. Having described the external side of shepherding, Saint Theophan does not stop there, but tries to look into the heart of a person who has become a shepherd or wants to become one. What motivates this person, what are his aspirations and motives? If we briefly define the moral foundations of shepherding, then we should probably answer with the words of the Apostle Paul: in shepherds “there should be the same feelings that were in Christ Jesus” (Phil. 2:5). The mystery of salvation performed by the Lord Jesus Christ is briefly depicted in the Gospel parable about a man who found his lost sheep (see: Matthew 18:12-14; Luke 15:4-7). It also mentions the indescribable joy and spiritual joy that the man experienced. This is the joy of saving your neighbor. Joy about the good of one's neighbor is a sign of generosity and nobility of soul. Saint Theophan says that the goal of every Christian is the good of his neighbor. 528 Whatever sacrifices it may require of him, he must not retreat, guided by the example of our Lord Jesus Christ and His inner dispositions. 529 To the extent that a person cares about the good and dignity of other people, he becomes a co-worker with God in His providential actions in relation to each person. “Love for neighbors,” according to St. Theophan the Recluse, “is jealous of their temporary well-being, and even more so of their eternal bliss.” 530 Speaking about pastoral duties, he emphasizes the distinctive moral quality of the shepherd, which determines his entire ministry. “This is zeal for the salvation of souls, a living zeal: not perceived only as a duty, but also rushing or consuming,” 531 that is, emanating from the heart and driven by the spirit of Christian love. Saint Theophan even brings this “deepest, most fundamental mood of a loving heart” 532 to the fore, giving external duties of secondary importance. “Let,” he says, “when answering the question of how a Christian should act in relation to each person standing in front of him, define different duties towards his neighbors; but they will all be nothing more than an expression of the spirit of love, united in different applications.” 533 In his work “The Outline of Christian Moral Teaching,” he describes the internal state of that person who has fully acquired the spirit of Christian love. The saint, although he does not call him a shepherd, says that he “sacrifices all of himself, all the strength of body and spirit for the good of the whole body of the Church, dedicating himself to it with self-forgetfulness and self-sacrifice.” 534 Saint Theophan calls him a worker of truth, a man of prayer, and a guardian of the welfare of the Church of Christ. 535 The main meaning of his life and work becomes concern for the good of the entire Church and the salvation of his neighbors. Thus, shepherding is likened to the feat of the Savior’s sacrificial love. The Holy Fathers said that “love will indicate the true shepherd; for out of love the Great Shepherd gave Himself up to crucifixion.” 536 As long as sin is active in the world, love is unthinkable without compassion. The Apostle Paul called the pain of a loving pastoral heart the pangs of birth (see Gal. 4:19) - the rebirth into Christ of the souls entrusted to the shepherd. Despite suffering, love does not retreat and does everything possible to save others. Saint Theophan figuratively speaks of this as follows: “Just as someone who undertakes to choose good flowers that grew among thorns inevitably gets scratched, so they, choosing God’s chosen ones from among people, inevitably suffer painfully. They suffer, but do not retreat from the work that entails suffering, not only out of submission to the will of God, but also out of love for these chosen ones, so that they too will receive salvation.” 537 It should be noted that the virtue of love is interconnected with the virtue of humility. The Holy Fathers talk about it this way: “The first lifts up (to God. - Author), and the last supports those who are ascended and does not allow them to fall.” 538 We will find the same relationship in Saint Theophan, who pays attention not only to pastoral love, but also to humble reflection about oneself. For example, Saint Theophan compares shepherding with the mission of John the Baptist. “What did John the Baptist do? - he asks and answers: He translated people to the Lord. The shepherds are now doing the same according to the will of the Lord.” 539 John the Baptist spoke about the Savior and about himself such words that are an excellent example of pastoral humility: “He who has a bride is the groom, and the friend of the groom, standing and listening to him, rejoices with joy, hearing the voice of the groom. He must increase, but I must decrease” (John 3:29-30). John the Baptist helped people find Christ, directed them to the Lord, while he himself remained aloof and was content with this. The same ministry is now performed by the pastors of the Church. Although they participate in the great sacrament of salvation, the reunification of man with God, although they are co-workers of Christ, they must be aware of their official position. Pointing to this official position of shepherds, Saint Theophan in his writings calls them instruments of the Lord, 540 through which He governs the Church 541 and imparts His grace to it. 542 He says this: “There is no higher service than saving souls. The very work of saving souls is the work of God. [The shepherd should. - Author] just don’t interfere with the work of grace.” 543 Such self-deprecation of the shepherd, the consciousness of his service position in relation to God does not imply blind slavery, that is, unconscious and weak-willed action, but is associated with the free sacrifice of himself to Him precisely out of love for Him. Serving God and the Church is the way in which a person receives true freedom and fully reveals the dignity inherent in him by the Creator. Saint Theophan speaks about self-sacrifice like this: “At the very beginning, God, giving man freedom, gave him to himself: let him do whatever his soul chooses; but meanwhile, in the property of freedom and the essence of the human spirit, he concluded a secret decree to surrender himself freely to God in order to enjoy true freedom.” 544 Unfortunately, not understanding the call of God, he not only did not submit to Him, but also “fell into slavery to sin and the devil, and serves them as a slave.” 545 A person can regain self-control only through freely sacrificing himself to God. Saint Theophan deduces the main moral law for all who have entered the Church of Christ through the sacrament of baptism: “Having been enthroned and blessed, rule over everything that you have, but sacrifice yourself entirely to God in Jesus Christ.” 546 This sacrifice does not humiliate or destroy a person, but, on the contrary, gives him true life and perfection. He who sacrifices himself entirely to God becomes an instrument of God, obedient in everything to His holy will. Saint Theophan believes that for a shepherd this is the most precious acquisition: “By faith and grace, one who has been cleansed from all that is bad, unclean and passionate and who has given himself up to the all-action of God is made in the hands of God an instrument useful for the fulfillment of His providential actions for the world and people. Such a person knows how to listen and hear intelligently in his heart God’s commands and then, without sparing his stomach, fulfill them. Why in his actions does he always fall on the trail of the will of God.” 547 So, having studied the statements of St. Theophan about shepherding, we will draw certain conclusions. The shepherd is a co-worker with God in the work of salvation and is called to become an instrument of His providential actions for people. But this instrument is not soulless and weak-willed, since it is driven by zeal for the salvation of others, as well as obedience in everything to the will of God because of sincere love for Him (cf. Luke 16:13; John 12:26). Therefore, shepherding should be defined by the traditional word “ministry.” This is serving God - more precisely, the Lord Jesus Christ - in the economy of salvation. The height of this ministry requires constant moral improvement from the pastor, renewal of his inner man. His indispensable duty is to consciously cultivate in himself all the above-mentioned virtues, to grow to the measure of the full stature of Christ (Eph. 4:13). “He who is called to lead others to the Lord must himself pass through all the degrees of Christian perfection.” 548 “The Above can only be exchanged for the Kingdom of Heaven” (St. Theophan the Recluse about the Above) Doctor of Philology The letters of Saint Theophan are rich in his reviews of the Vyshenskaya Monastery, which help us, on the one hand, to recreate the historical picture of the monastery of the second half of the 19th century, and on the other hand, to understand and feel in our hearts the love and reverence for the Vyshenskaya Hermitage that the saint felt. The saint first visited the Vyshensk Hermitage when he headed the Tambov See. He liked the Vyshenskaya hermitage because of its strict monastic rules and the beauty of the area. In 1862, appointing Hieromonk Arkady (Chestonov) as rector of the hermitage, Bishop Theophan prophetically said: “Go, and then, God willing, I will come to you.” Occupying high church positions, Saint Theophan always desired solitude, peace and silence in order to engage in the work of spiritual writing and thereby serve the Holy Church and the salvation of his neighbors. This was prevented by extensive practical activity in the field of service to the Church. It is known that the decision to dismiss took a long time. As the saint himself noted: “I have in mind to serve the Church of God, only to serve in a different way.” March 12, 1866, on the day of his angel, in memory of Rev. Theophan of Sigrian, after intense prayers at the Divine Liturgy, he submitted a petition to the Holy Synod for his dismissal with the right to stay in the Vyshenskaya Hermitage. On May 30, 1866, in a letter to Metropolitan Isidore (Nikolsky) of St. Petersburg and Novgorod, Saint Theophan explained the reason for his retirement: “I am looking for peace so that I can more peacefully indulge in the pursuits I desire, but not for the sake of amateurism, but with the indispensable intention that there will be a fruit of labor that is not useless and not unnecessary for the Church of God. I have in mind to serve the Church of God, but to serve in a different way.” 549 So, Saint Theophan wished in Vyshinsky solitude to serve the Orthodox Church with the gift of spiritual writing - a gift that he received from above by the grace of God. Through the works of the saint, even now many come to faith, discover the world of Orthodoxy, the patristic tradition, and find the path to salvation and Christian perfection. On July 17, 1866, he was released from the administration of the Vladimir diocese with the appointment of rector of the Vyshenskaya Hermitage. On July 28, 1866, after a prayer service, he left Vladimir and headed to the place of his last spiritual feat - Vysha, where he arrived on August 3, 1866. Saint Theophan wrote about his first impression of the monastery: “The monastic order here is excellent, the brethren are good. The service is a bit long, but you can get used to it. Matins at 3 o'clock. An early one follows immediately. Late at 8. Vespers at 4. At 7 they are still going to pray before going to bed. There are strong workers who stand during all services and will not sit down; they even get angry if someone asks you to sit down. Desert in the forest. For every Sunday and holiday, a fair amount of people, both black and white, gather. They are accommodated in hotels and fed from the monastery. Not a single day has passed since I arrived that there were no private owners present. In all respects, Vysha is a comforting and blessed abode! I’m so calm in spirit here that I couldn’t wish for anything better!” 550 However, the burden of abbotship weighed heavily on the saint; he wrote about this to his long-term correspondent, spiritual writer and censor Nikolai Vasilyevich Elagin (1817–1891): “A pension is needed. The monastery is not rich. They don’t beg, but they don’t have too much either. It's a strict dormitory here. There is not enough solid money. More than half is obtained by collecting. From this it is clear that management, to which one must also take care of the maintenance of the monastery, will cause a lot of trouble and sorrowful worries. For this reason, my intention has already matured to give up the management of the monastery, asking only that the apartment be as I now have, and that the monastery make amendments and alterations to it - so that the monastery delivers what I need to the table (for I myself have almost no opportunity to do this - 25 versts from the city), so that they can serve me without hindrance when I want, so that horses are given.” 551 On September 14, 1866, Saint Theophan sent a petition to the Holy Synod to dismiss him from the management of the Vyshenskaya monastery and grant him a pension. The Holy Synod granted his request. Freed from the worries of managing the monastery, Bishop Theophan began to lead a truly ascetic life. Together with the monks, for six years he went to all church services, and on Sundays and holidays he himself celebrated the Liturgy together with the brethren. With his reverent service, Bishop Theophan brought spiritual comfort to everyone present in the church. Hegumen Tikhon later recalled: “Hardly any of us, the monks of Vyshensky, have ever heard in the holy altar any outside word from the lips of Saint Theophan, other than the following of the liturgical service. And he did not speak any teachings, but his very service before the Throne of God was a living teaching for everyone.” When the bishop did not serve himself, but only attended services in the monastery church, his prayer was extremely instructive. He closed his eyes to collect his mind and heart and gave himself entirely to the sweet conversation with God. Deeply immersed in prayer, he seemed to completely withdraw from the outside world, from everything around him. It often happened that the monk, who brought him a prosphora at the end of the Liturgy, stood for some time, waiting for the great man of prayer to descend in spirit into our lower world and notice him. The saint wrote to N.V. Elagin: “I feel very good here. The order here is truly monastic. Among the brethren there are fierce ascetics; the convert, an 80-year-old man, will never sit in church and grumbles at others for this.” 552 And in other letters of the same period the saint repeated: “I feel good. Very good"; 553 “In spirit this is little Sarov”; “I truly am paradise in the desert. I wouldn’t jinx it, but if it happens, I see the abyss of God’s mercy, it is not according to my sins that I am rewarded,” 554 “I feel very good on Above”; 555 “The Lord thinks that I am bored above; and I love it so much here that I don’t know where it could be so good.” 556 During Great Lent in 1873, the saint secluded himself in his cell, as if testing the firmness of his intention. In one letter he noted: “I have caused so many worries with my unsociability, but there is nothing to be done. That’s how it should be.” 557 In 1874, he finally secluded himself in his cell. As the saint himself noted: “... So as not to interfere: but not in the forms of the strictest asceticism, but in the forms of unhindered book learning.” 558 Only extreme necessity - an eye disease - forced him to leave his solitude for a while and go first to Tambov in 1878, and then to Moscow in 1879 for advice with doctors. In 1875, i.e., a year after going into seclusion, the saint advised about working in solitude, revealing a little of his exploits: “You must use the minutes of solitude, turning them exclusively to the work of God - prayer and contemplation of God. These same classes, as long as they go at least a little smoothly, will not let you get bored. For they exude spiritual consolation, which nothing on earth can give,” 559 and at the end of the letter he added: “Save yourself! And pray to God for me, a great sinner!” 560 It was also a time of intense work on the preparation of exegetical works: “My health is good. I sit and write—I write mercilessly, even until I drop. “The need must be to finish what we started.” 561 According to the famous researcher of the spiritual heritage of St. Theophan, Fr. Georgy (Tertyshnikov), “the time of retreat is the most important period, one might say, the center of the life of the Right Reverend Theophan, for it was then that his great works and exploits appeared in full force…” The period of seclusion is a time of the saint’s hidden deeds, known only to God, a time of hidden life, practically unknown to the outside world. And although the saint carefully hid his spiritual exploits, calling his retreat “constipation,” 562 his advice on prayer and spiritual work show that he himself was a great man of prayer and intercessor: “Artistically doing the Jesus Prayer..., doing it simply with attention in the heart, or walking in the memory of God, is our work, and in itself has its own natural, not grace-filled fruit. This fruit is: a collection of thoughts, reverence and fear of God, mortal memory, pacification of thoughts and some warmth of heart. All these are the natural fruits of inner prayer.” 563 While in seclusion, the saint did not receive anyone, communicating with his spiritual children through correspondence. He advised those of them who were going to the Highest: “Be with your heart on the Highest, and you will always be on the Highest.” 564 Those who came on pilgrimage to the monastery wished: “God grant you to rest with us and enjoy the spiritual air of the monastery” 565; “Congratulations on your fast and on reaching the monastery where the Mother of God abbesses. May God grant you to stay here for health and salvation” 566; “Congratulations on your arrival on the pilgrimage. Lord help you to rest here and be refreshed in spirit" 567; “May your visit to our monastery be for your benefit!” 568; “Congratulations on your arrival at Vysha. May God grant you rest here and strengthen yourself” 569; “I congratulate myself and Vysha on your arrival. It's nice to know that you are with us. Stay longer. Refresh yourself with our air" 570. Inviting you to visit Vysha, Saint Theophan wrote: “You dream of visiting Vysha. You have the power to make your dreams come true. Our gates are always open." 571 The rector of the monastery, Archimandrite Arkady (Chestonov), a co-secretary of St. Theophan, a zealous owner and a deep man of prayer, did everything to ensure that the saint’s retreat bore spiritual fruits for the entire monastery. Pointing to the example of the good abbot of the Vyshenskaya monastery, Saint Theophan noted: “We, for example, have a dissolved paradise. Such a deep world! 572 In 1892, already a venerable old man, shortly before his transition to the Eternal Abodes, the saint admitted that on Higher he was truly – spiritually – happy: “You call me happy. I feel like such, and I would not exchange my Highness not only for the St. Petersburg Metropolis, but also for the Patriarchate, if it were restored to us and I was appointed to it. God gave me a desire for the work of paper making and other handicrafts. And I didn't see how time flew. Now I see, because both work has stopped. The urge to stain paper has disappeared, but laziness and weakening of strength do not allow me to do handicrafts.” 573 On the unity of educational institutions in the pedagogical system of St. Theophan the Recluse candidate of pedagogical sciences, Associate Professor of the Department of Theology and Religious Studies Kursk State University The integrity of education is achieved by the coordinated activity of the main institutions of education, to which Theophan the Recluse includes the family, school, Church and vocational educational institutions, which is possible only if their activities are determined by a single goal and consistency of the tasks of education, consistency of the content and methods of education. The first institution in which a person is raised is the family. The question often arises: why, to find solutions to the problems of modern family and education, do we turn to the works of a man, a monk, who spent many years in seclusion? But we know that Saint Theophan was constantly concerned about the organization of young families and their subsequent spiritual nourishment and material support. The saint reveals to us the secret of family happiness: “Start every day of your life together as the first after your wedding.” For the family, the main thing is faith and piety, since “The head of the family and the head of this church is the father,” therefore he must take care of it: “Methods and hours of home prayer; ways to educate a family in the faith on it; everyone’s religious life is again on him” 574. That is, we see that the father has comprehensive care for the family, for its social, material and spiritual well-being. A huge responsibility for the family also lies with the mother. Between themselves, spouses are obliged to “live in strong peace and harmony, in a cordial union: the disunity of forces weakens and stops success. Mutual assistance is from this world: you help this one, and that one helps you” 575. The saint also reminds us that it is necessary to take care of preserving the honor of one’s house, that is, “do not disgrace it yourself with bad deeds, do not say bad things; protect when you hear that; The God-blessed honor of a house is the well-behaved, pure and pious life of all its members” 576. Spouses have the important responsibility of being parents. “Children are one of the goals of marriage and together an abundant source of family joy. Therefore, spouses should look forward to children as a great gift from God and pray for this blessing” 577. By praying, they must prepare themselves to be good parents of good children, that is, take care of their health, piety and material wealth. Education is the main task of parents; it should bring good fruits for the benefit of the family, the Church and the Fatherland. Saint Theophan recommends upbringing in the family from early infancy, since this period is the most favorable, therefore it is necessary to give the soul a pious direction from the first minutes of life, protect it from the influence of harmful impressions and not allow it to deviate towards evil. In childhood, there is nothing unimportant that is not worth paying attention to. And Saint Theophan repeatedly emphasizes this idea: “one must pay attention to everything: both what a child is and what he should be.” “When God gives a child, rejoice and give thanks, for a man was born into the world; accept the child as if from the hand of God and hasten to sanctify him with the sacraments” 578. The saint recommends protecting a child consecrated in the sacraments as a shrine. As he grows, “let the child participate in prayer; goes to Church as often as possible; takes part in the sacraments; let him always hear your pious conversations" 579. And for this, parents themselves must be a living example in everything and protect the child from everything bad: “Character is not formed in anything better than by one’s own good example and by moving away from bad examples. All the more necessary is one’s piety to strengthen the piety of a child...” 580. The saint indicates the following main means of education during this period: “The Holy Mysteries, churchliness, and with them the faith and piety of the parents.” 581 But good parenting can destroy the unbelief and wickedness of parents. The saint writes that there is an incomprehensible connection between the souls of parents and the souls of children. Therefore, the spirit of faith and piety of parents must be considered the strongest means for preserving, nurturing and strengthening the spiritual life in children. “The spirit of a baby does not seem to have any movement in the first days, months, even years. It is impossible to convey anything to him for assimilation in the usual way. But you can act on him mediocrely” 582. There is a special way of communication between souls through the heart. One spirit influences another by feeling. The best external guide in this case is gaze. This is the meeting point of one soul with another. Let the souls of the mother and father pass through this hole to the soul of the child with holy feelings. Having begun Christian education from infancy, it is necessary to continue it throughout the entire period of upbringing: in childhood, adolescence, and youth. With age and the revelation of the child’s spiritual strength, “parents should increase their attention to him.” For when, under the influence of grace-filled means, the child’s abilities develop and the attraction to God intensifies, at the same time sin does not sleep and strives to take possession of the forces of the soul. As a result, internal warfare arises, since children are not yet able to conduct it on their own, then their parents should help them with this. What should be their actions to remove sin from body, soul and spirit? Speaking about the need for all-round development and upbringing of a child, the bishop notes that “not everything needs to be developed, but others need to be suppressed.” Thus, in accordance with the structure of man, Theophan the Recluse speaks of physical education, in which it is necessary to develop moderation and abstinence; at the same time, develop mobility in the child, accustom him to work, and his body to patience (for example, hardening, tolerating pain, etc.). But you cannot concentrate all your attention only on the body, since a person is not only and not so much a body; the intangible side of him, which also needs development, is much more important. Therefore, Saint Theophan says that in mental education it is necessary to influence all forces, that is, mental (intellectual) education must also be present here, which begins along with the word. An important means is talking with children or reading on moral topics. It is interesting that the saint attaches great importance even to what parents talk about among themselves, since children, by listening, learn not only their thoughts, but also their manners. Once again we are convinced that there are no trifles in education. When the child has learned to read and write, the care and vigilance of the parents, according to the saint, should not weaken, since it is necessary to ensure that learning does not harm the child’s morality, for example, to warn against harmful reading. Orthodox pedagogy even has such a method - warnings against temptations, which modern educators often neglect. In addition to developing the intellectual side, it is necessary to develop the will in the child. We know that children are very “much-willing”, but often do not yet know how to distinguish good from evil. Who can help them in this choice? Remember the famous lines: “The little son came to his father...”. It is the parents who have the responsibility to teach the child to make this moral choice in favor of good, that is, to affirm his will in good. How to do this? Saint Theophan says that the simplest remedy is to “instruct children not to do anything without permission” 583. At the same time, teach the child to do acts of mercy, show compassion, patience and other virtues. And first of all, by example - then a skill or habit will be formed. Another important area of ​​moral education is the feelings and desires of a person, the focus of which is our heart, since it is from there that all our aspirations come - both good and evil. Therefore, in Orthodox pedagogy, special attention is paid to “education of the heart.” Here the saint draws our attention to the “food” with which we saturate our hearts, nourish, fill our inner world - we are talking about aesthetic education, introducing a child to art (art, music), literature and other types of creativity. For “where your heart is, there is your treasure” (Matthew 6:21). And if our heart is filled with heavenly treasures, and not earthly ones, then we can talk about the development and education of the spirit. And the spirit, as a being akin to God, develops most easily in the Church. Thus, we are once again convinced that in the matter of educating a person, everything is important. Having indicated the necessary procedure for raising a child in childhood, Saint Theophan writes that parents should not relax their vigilance, on the contrary, monitor all the movements of the unfolding forces of an older age and direct everything towards the specified goal. Indeed, “the river of our life is cut short by the wavy strip of youth” 584 and whoever “passed through the summers of youth safely, it is as if he had swum across a stormy river...” 585. The question is: what is the result of this voyage and in what condition will we find ourselves on the opposite shore? – A person can look back and bless God; or maybe “with tears in his eyes, in repentance, turn back and blame himself for the mistakes he has made.” It’s not for nothing that they say: “You can never get back what you lose in your youth” 586 or “Take care of your health and honor from a young age.” The saint says that this is a period of boiling life in a person, and in order to withstand this stormy stream, you need to have strong support. What could be such a support? The saint replies: “How we emerge from our youth years depends largely on how we enter them,” 587, i.e. we are talking about the upbringing received in childhood. On the other hand, here, in addition to upbringing, the attitude itself, the desire of the young man to be a true Christian and preserve himself, is very important. Saint Theophan describes both from a spiritual and psychological point of view the main characteristics of this period, in which everyone can recognize themselves. For example, “thirst for impressions,” when the main thing for a person is to find an effect. Everything should be “new, inventive, sharp” - these are the best recommendations for a young man. And the desire for fantasy, separation from reality, dreams, light reading, entertainment - these are the main aspirations of youth. But why is this dangerous? “Why, having returned to itself after some kind of dispersion, does the soul begin to yearn?” “Because,” the saint answers, he finds himself robbed, since man has made his soul a high road. “The grass that is often walked on does not grow” - the same thing happens with the heart and with the good dispositions in it if you indulge in dreams or entertainment. - It's going numb. “Having returned to himself from distraction and entertainment, the young man finds everything in his soul in a perverted order, he feels ruined” 588. Indeed, probably everyone has experienced a feeling of bitterness when the dreams to which a person devoted so much time turned out to be just castles in the air, and the reality is completely different. And the person feels empty and disappointed. What to do here? It is good if the young man believes the advice: do not indulge in empty dreams, do not read harmful and empty literature, do more work. From whom can a person get such advice? The saint pays special attention to the young man’s social circle. And he warns that one must be very careful and attentive here, since “to whom you entrust your feelings, you give some power over yourself.” Especially when choosing a friend. And the saint calls his spiritual father and parents his very first and main friends. Of course, this is very difficult to do, especially for a modern young man. And each person must go his own way. But those who resist will definitely be rewarded. “He who has not fallen is always young,” says the saint about the pure state of a child who has not yet known evil, he has not yet experienced a feeling of guilt before his father for disobedience. How many blessings a person experiences who has such a pure heart that he can even see God Himself, one of the Beatitudes tells us. However, the success and influence of educational measures on a young man is largely determined by the nature of his initial family upbringing. How a person emerges from adolescence most often depends on how he enters it. Finally, the saving duty of children is the repose of their elderly parents, in which grateful love is expressed and the full power of parental blessing is attracted: “Having no parents, instead of them you can put someone else’s old man to rest, for in general an older person is a God-blessed face.” 589 But parents remain like them until the last, so it is very important to take care of the arrangement of the children’s family life: “Finally, a well-mannered child must be provided with a home. The main thing in this matter is that they themselves can then live in poverty and work successfully” 590. But having identified children in life, “we must not forget them, but supervise, guide, guide, and admonish them. Both the right and the duty of parents do not disappear from them after death. Nowadays they look at it differently. But not everything that is being introduced now is legal.” 591 However, when talking about education, most often we pay attention to what parents and teachers should do, but Saint Theophan emphasizes that this process is two-way, since children also have their responsibilities towards their parents. First of all, children must love their parents, treat them with respect and submission. “The will of the parents is the will of God, their face is the face of God. He who does not honor them, does not submit to them, and has separated himself from them in heart has perverted his nature and fallen away from God. Insulting parents is very dangerous. Therefore, we must always rush to restore peace and love here” 592. Therefore, it is necessary to refrain in every possible way from insulting parents and maintain peace and good relations with them. Most of all, children should value their parental blessing, which, according to Theophan the Recluse, “is similar to the omnipotent Word of God. He who has no blessing has no happiness in anything, everything is out of hand” 593. The saint indicates the following results (or fruits) of a good family upbringing: diligence (desire for work and hatred of idleness); love of order (regularity, performing actions on time); conscientious service (the disposition, without sparing oneself, to do in good conscience everything that is required). However, we should not forget, writes Theophan the Recluse, that such moods constitute only external kindness, while internal kindness consists of the spirit of Christian piety. The main guide for parents in raising children is love, which should be true, controlled by reason, and not reckless. The next educational institution is the school. The saint writes that at school “primarily the soul” is formed. And therefore, school education must be organized in such a way “so that the soul does not dry up from poverty, does not become sick from damage and a freak from incompleteness. The soul is not a dead vagina, but a living receiver. You can fill it, even with good things, but what is not assimilated is not it” 594. It is even more important to correctly understand the very requirement of student development. The saint notes: “It seems to many that development is sufficient for this: develop, they say, nature - a person will come out perfect if he develops everything hidden in his nature. Apparently, what could be more reasonable and thorough than such a position? But what turns out is not at all what is expected. For example, they are taught to engage in various kinds of enterprise and activity, and in this there is success, but with no less success self-interest and ruthlessness grow. So it is in everything. What does this mean? Isn’t good seed sown; why are there tares?” 595 And here the answer of the saint is very important, which is fundamentally important for all pedagogy: “Because the seed of our nature was damaged by the fall and many unnatural and unnatural things were grafted into it, which, however, along with the natural, shows the right to satisfaction, hiding behind the appearance of naturalness. That’s why they indiscriminately develop everything they find in a person. This means that not everything needs to be developed, but some need to be developed, while others need to be suppressed and eradicated. So this is the whole difficulty of upbringing and education!” 596 And the saint laments: “We do not have eyes to distinguish the thin, intertwined threads of the natural and the unnatural, and even if it were possible to distinguish, then we do not have a tool or an anatomical knife to separate one from the other. But even if this were the case, there is no strength to reinforce and revive what is akin to us and drown out what is not akin to us. Therefore, while we are alone, with our own means, we cannot expect lasting success in the formation of the heart.” 597 What does the saint see as a way out? The main idea of ​​school education, according to Theophan the Recluse, is to give at school not only knowledge, not only to develop and enrich the mind, but, by developing the spiritual abilities of the student, to educate and ennoble him morally and spiritually. “Let training be arranged in such a way that it is clear what is important and what is subordinate. It’s not just success in the sciences that deserves approval, but also faith and good morals.” 598 That is, just as spiritual and moral education is the main thing in the family, in the same way it should be continued at school and supplemented with other types of education. Therefore, the organizers of education, the “enlighteners of the mind,” need to take ready-made Divine truths and imprint them in the minds of children, and then on them, as the foundations, build the entire edifice of education, the entire body of sciences. The mind, enlightened in this way, acquires the strength of knowledge imbued with a single principle. And at the same time, it is necessary to “form the heart,” that is, “to awaken the demands hidden in our nature, transform feelings and dispositions, proclaim them into principles and rules of life, so that later about everyone who possesses them one can say: “Here is a perfect man!”” 599. Throughout the entire period of family and school education, it is necessary for the Church to be its most important institution, because it has a saving effect on the creation of the spirit, because the church of God and divine services, according to the saint, are the best environment and means of good education: “Here the cautious educator feels an extreme need for supernatural help. And it is ready – in the Church of God and its holy sacraments.” The saint proves that there is not a single “more or less solid reason” on which “one could justify refusing children to visit the church of God.” “Let them not alienate children from the Church and churchliness, from prayers, fasting, confession and communion, keeping holidays and visiting shrines - then you can be sure that at the end of the course of education, the soul of the pet, like a pure virgin, will be presented to Christ prepared for every good deed” 600. At the same time, Saint Theophan emphasizes that the sacraments of faith are easily accepted by a pure child’s heart, and the very atmosphere of the church already revives the child and fills his soul with a grace-filled breath. Moreover, the saint emphasizes that a child assimilates all this much more easily than we adults, wounded by passions and falls. If you are not like children, you will not enter the Kingdom of God! Therefore, “do not forbid children to come to the church of God: they are here in their real sphere.” Let us recall that many Russian thinkers have written about the Church as a leading educational institution. Thus, the great Russian teacher K. D. Ushinsky wrote: “We would like not a single Russian child to be deprived of the holy, joyful, educational influence of the Orthodox Church” 601. He writes: “The rituals of our Orthodox Church have a great educational influence already because they themselves, without intervening explanations, embrace the child’s soul with a holy religious feeling, setting it up in an elevated, solemn mood” 602. And this influence of the Church will remain in the child for the rest of his life, will nourish his soul, spiritual treasures will revive the child’s soul: “Understanding of the holy faith and its actions must come after, like the color of the formation of a trunk, in order to then bear the mature fruit of conscious piety.” Of course, we must also take care of future professional activity, for “whoever does not teach his son any craft teaches him robbery” 603. How to choose a future specialty? The saint says: “The developing child will show what he is good for.” And it is necessary to prepare for the future field in such a way that a person is akin to it both body and soul and can live in it as in his element. If at the same time it becomes necessary to aggravate the care, aggravate it; If you need to add more subjects, add more. It is disapproving if everyone leaves things to flow. True, the Lord builds everything, but He also allows us to understand His will in our abilities, inclinations and character. It is a duty to heed this instruction and act on its basis” 604. But even having created his own family and having made his professional determination, a person should not abandon the education received in his youth. It must be continued and expanded through self-education and self-improvement throughout life. Definition of hesychasm by Russian theologians and St. Theophan the Recluse Doctor of Philology, Professor, Bachelor of Theology, corresponding member. RAE Hesychasm is one of the paths of spiritual life and piety. In the East, this path has been practiced since ancient times by the first founders of monastic asceticism, and it also became the path of experienced knowledge of God, the vision of internal mystical insights. Orthodox theologians consider hesychasm in various aspects: as the root basis of Orthodoxy, a separate monastic tradition, or even an entire culture, but some, without distinguishing hesychasm as a separate tradition, consider it simply as a type of monastic life. Others, like, for example, Archpriest John Meyendorff, believe that hesychasm “cannot be considered the only Orthodox mystical tradition” 605, since the monastic mystical tradition has always taken various forms, one of which is hesychasm. Modern researchers of hesychasm present it as an example of synergistic anthropology. The Orthodox Church saw in the victory of the teaching of St. Gregory Palamas the triumph not of any particular mystical teaching, but the victory of Orthodoxy itself. Saint Gregory Palamas raised such theological questions as the relationship and interrelation of God and man, who have different essences, and, moreover, the essence of God is not cognizable by man, how the transcendental God manifests himself in this immanent world, how is deification possible and what human organs are involved in this? And he saw the answers to them in hesychasm, as a path of experimental knowledge of God, which pointed to the cognition of God, not through His essence, but through His energies, through His manifestations in this world. Saint Gregory taught that, although the essence of God is unknowable, the Divinity can be directly contemplated and known thanks to the presence in the world of uncreated, eternally existing divine energies: “God is contemplated not in His super-existent essence, but in His god-creating gift, that is, in His energy, in the grace of adoption, in uncreated deification, in the hypostatic visible radiance" 606. Hesychasts saw the opportunity to meet God in cleansing themselves, their minds, hearts, and souls from vices and passions. The ascetics saw the need to eradicate passions and cleanse the thoughts of their hearts, which, according to their reasoning, rules everything with the human condition and is “the treasury of the rational faculty of the soul and the main bodily instrument of reasoning” 607. It was also obligatory to cleanse the mind from sinful thoughts, the dull “veil of evil passions” 608. The concentration of the mind was considered by the hesychasts in two ways - externally and internally. Externally, the mind should have been focused on the navel, for which opponents of hesychasm called them omphalopsyches, believing that hesychasts teach about the location of the soul in the navel. Inner concentration of the mind was seen as combining a purified mind with a pure heart and concentrating them in a short Jesus Prayer. In order for the ascetic’s mind not to be scattered or to fly away in daydreaming, since “there is nothing more elusive and fleeting than one’s own mind,” 609 the saint pointed to a psychosomatic technique in prayer, used by hesychasts to control their mind. The method was to “carefully monitor the inhalation and exhalation and slightly hold back the breath” 610 to achieve a state of concentration and peace. Discussing the nature of the mind, Saint Gregory Palamas said that “the mind is not only the intelligible light and even not only the highest of the lights visible in this way, but also the contemplating light, like the eye of the soul - “the mind fused with the soul is its vision” 611, therefore, talking about the contemplation of the Tabor light, Saint Gregory speaks of seeing it not only with sensual eyes, but also through the mind, so that, even if “the eyes of the contemplator are gouged out, he will see the light no less clearly” 612. Saint Gregory Palamas teaches about the need to distinguish between the essence of the mind and its energy, therefore, mentioning the connection of the mind with the heart and this mind of the heart with God, he speaks of the energetic connection of all the energies of the ascetic with the energy of the Lord - synergy. This ascetic practice led to the opening of oneself to divine uncreated energies, in which the personal God is mysteriously fully present; in the church sacraments, any Orthodox Christian to one degree or another assimilates these energies, which the ascetic sees as the Tabor light - the same one that the disciples of Jesus Christ saw during His transfiguration on Mount Tabor, and the vision of this light is the result of hesychia, which determines that this light is not demonic, but divine: “The sign of the divine light,” says St. Gregory Palamas, “is the pacification of evil pleasures and passions that arises in the soul, calm and ordering of thoughts, peace and joy of the spirit, contempt for human glory, humility in union with unspeakable joy, hatred of the worldly, love of the heavenly, or rather, the One God of heaven.” 613 One of the most profound researchers of hesychasm of our time is S.S. Khoruzhy, who presents this mystical movement for the secular world as an element of synergistic anthropology, which has been a section of secular philosophy since the middle of the 20th century. He says that the very concept of “hesychasm” has many meanings and “it implies special aspects of the Orthodox worldview and doctrine - those that are associated with the idea of ​​​​the deification of a Christian ascetic already in earthly life, with the idea of ​​​​seeing the Divine Light in the depths of his own heart. Deification is achieved not simply by the personal efforts of man or by a divine gift, but by the consonant movement of the human will and the will of God. Hesychasts are usually called ascetic monks who use special techniques of “smart doing” - prayer as internal spiritual work. It is accomplished silently and wordlessly, by the “mind” in the depths of the human soul” 614. The researcher, discussing hesychasm, says that it points to that element of the Orthodox worldview that reveals the concept of the path of experimental knowledge of God. This path is possible through communion with divine energies through internal spiritual work done in prayer. This work is done silently and wordlessly, done with the mind, in the depths of the human soul, maximally contributing to its purification for the perception of divine grace leading to deification. A visible sign of deification is the vision of the Tabor light. In ancient times, this practice was called smart doing, hesychia. Also S.S. Khoruzhy says that the goal of the very practice of hesychasm is the acquisition of the Holy Spirit and the deification of soul and body, it “affects all spheres of human life: the intelligible, preparing the mind of Christ in the ascetic and revealing itself as hesychast theology and practical teaching about the methods and means of the comprehension of God; sensual, cleansing it from the filth of passions through the developed practice of fighting sins and filling it with the light of grace-filled experiences; physical, manifesting itself specifically in psychosomatic techniques of prayer and, in a perfect way, bringing down blessed energies into the physical body. The highest goal of hesychasm is the transformation and deification of the whole person in the image of the risen Jesus Christ" 615. Defining hesychasm not only as a mystical teaching in itself, but as an ascetic practice that opens the veil separating this and the heavenly world. The practice itself implies participation in mental activity not only of the mind or heart, body or soul, but indicates the holistic action of all the energies of the ascetic, all his forces, concentrated together to acquire the Holy Spirit. S.S. Khoruzhy points to the goal and aspiration of every Christian who is being saved - the deification and transformation of the whole person: spirit, soul and body. The connection and unity of the whole person with God, and not separately of the mind, soul and body, and therefore points to psychosomatic techniques of prayer, thereby explaining the unified service of soul and body to God, saying that this practice affects all spheres of human life, his entire essence. But he sees the practice of hesychasm itself as the root of a whole tree growing into culture, as a whole system in which one ascetic spiritually and historically acts as a connecting link in the entire multitude of hesychasts. S.S. Khoruzhy calls the very practice of the ascetic a driving, locomotive force, which in its plurality defines hesychasm as an ascetic practice or tradition, a mystical movement or culture, arguing that “hesychasm, like spiritual practice in general, is a “metaorganic system”, which is a combination of anthropological (individual) practice and historical (collective, conciliar) tradition. Moreover, in this connection practice is the leading element. Tradition is constituted as an environment and a means of implementing practice - a kind of organism in the bosom of which practice can exist and reproduce itself; a structural analogue of a biological species or population... It also realizes itself in history, but its boundaries are determined by criteria of a different kind, not external, but internal. If a social institution is formed by external structures, institutions, charters, then spiritual practice is formed only by ascetics and their experience, and, to a greater extent, the experience not of external actions, but of internal, “smart” doing” 616. Sobornost, based on the personal ascetic practice of the intelligent work of individual ascetics, S. S. Khoruzhy calls a “metaorganic system,” a certain institution of a special type of monasticism. This institution is formed not through any administrative order from above, but through the motivation of individual devotees to united action. He represents hesychasm as a whole system, containing the practice of individual ascetics over a long period of time, forming an entire tradition, which subsequently influenced the entire culture of Eastern Christianity in general and Russian Orthodoxy in particular. Famous Russian theologian of the early 20th century. V. N. Lossky saw hesychasm in a less global light; he did not view it as some kind of spiritual movement or a monastic renaissance of spirituality in the 14th century. I haven’t spoken yet about how S.S. Khoruzhy that hesychasm is a kind of metaorganic system or even a subculture, but he talked about hesychasm as a type of “monastic life devoted entirely to prayer” 617, the goal of which is not the search for mystical states or the desire to induce ecstasy with the help of mechanical techniques, but deification. He argued that the prayer technique of the hesychasts is not limited to external techniques aimed at mechanizing prayer, but pointed out that this technique is aimed at controlling the body and soul. Speaking about hesychasts, V. N. Lossky explained that they do not strive for daydreaming, charm or exaltation, but “strive for sobriety, for internal attention, for the unification of the mind and heart with control of the heart by the mind, for “guarding the heart” by the spirit, for the silence of the heart” 618. The practice of prayer itself, considered in the context of hesychasm, implies the unity of activity and contemplation, merging “together in the implementation of spiritual work” 619. V.N. Lossky argued that the goal of hesychasm is not the very vision of uncreated energies, as opponents of hesychasm interpreted, seeing a heresy in it, but “it is only an expression of that communication with God, which he constantly seeks” 620 and contemplation of the Tabor light as a visible manifestation of divine energies is “contemplation of the benefits of the future century, of divine reality” 621. The Russian theologian, like many others, describes a special technique of prayer in hesychasm - connecting the prayer with the breath or the psychosomatic method of prayer. This technique leads to the constant abiding of the mind in God, control of the mind over the heart, i.e., the spiritual principle over the sensual. In this practice of silence, or hesychia, there is also the need to maintain purity of mind and heart from thoughts that distract from mental doing. A well-known researcher of many ascetic practices and an ascetic, Saint Theophan the Recluse, revealing the concept of hesychasm, said that its essence lies in the ascetic’s being in constant close communion with God - “face to face” 622 with the Creator. The initial stage of the ascetic practice of hesychasts, in his opinion, is to surrender oneself to God and bring the heart into a state of peace, into “perfect carelessness” 623, cleansing it of all experiences, dreams or impressions. Further, he emphasized control over this heart, the so-called “keeping the heart unstolen” 624, which consisted in guarding the heart from various affects. Afterwards, having brought his feelings to rest, the ascetic had to cleanse his consciousness, his mind from all thoughts and activities, since this does not allow the mind to rise to God: “Whoever wants to present a pure mind to God and confuses himself with worries is like someone who has tightly fettered his feet and is trying to walk quickly” 625. Therefore, before starting to pray, the ascetic must cleanse his mind and heart of all thoughts. The next stage, Saint Theophan the Recluse emphasized the ascetic’s concentration of his entire consciousness in the thought of God; for this, the hesychast purifies his mind and heart, saying that there must be one single “unstealable thought about the Divine” 626. The final stage is the unceasing “lazy” 627 prayer, which is performed by the hesychast in the concentration of all his forces in God. The fruits of this ascetic practice, according to Saint Theophan, are: “An undisturbed mind, a purified thought, admiration for the Lord, insatiable prayer, unstealable guards, constant tears, etc.,” 628, i.e., the fruit of the practice is hesychia itself, which includes the concept of a person’s holistic desire for God, all his spiritual powers, i.e., loving Him with all with your heart, with all your soul and with all your thoughts, having cleared your mind and heart of all thoughts, which should be guarded and undisturbed by thoughts, to remain with God all the time, surrendering all of yourself to His good will. Archimandrite Cyprian Kern, analyzing the interpretation of hesychasm by Maximus the Confessor, concludes that “hesychasm in the language of Maximus the Confessor is “apathy,” dispassion; as for Palamas - “hesychia” (i.e., complete silence, tranquility) is the highest degree of mind purified by sobriety” 629. He understands sobriety as protecting the mind from all thoughts, through its concentration in the constant repetition of the name of God or the Jesus Prayer - this is the so-called “mental doing” 630, or internal prayer. “The basis of this ascetic exercise is the simple psychological fact that, since our mind is occupied with one thing (in this case, the thought of the name of Jesus), it cannot be occupied with any other thought” 631. That is, the practice of “smart doing” itself leads the ascetic to purity of mind and heart, and not vice versa, the purification of the mind and heart anticipates this practice, as St. Theophan the Recluse says in his definition of hesychasm, but these definitions are not mutually exclusive, but, on the contrary, complementary. Troitsky N. E. Correspondence between the Right Reverend Theophan, formerly of Vladimir, and Arkady, formerly of Olonetsky // Christian Reading. 1894. No. 7–8. pp. 81–83. See: Letters to a person in St. Petersburg regarding the appearance of a new teacher of faith there. St. Petersburg, 1881. The Tambov Diocesan Gazette published a letter from St. Theophan, which contained a review of St. Theophan about Count Leo Tolstoy (Tambov Diocesan Gazette. 1895. No. 32. pp. 805–806). The magazine “Strannik” publishes an excerpt from a letter from St. Theophan about the writings of Leo Tolstoy (Strannik. 1895. Vol. 3. September. P. 361). The magazine “Helmsman” publishes the article “Review of the Recluse Feofan about Count Leo Tolstoy.” Helmsman. M., 1896. No. 23. P. 319. See: Regarding the publication of the sacred books of the Old Testament in Russian translation / Bp. Feofan. M.: Katkov and Co., 1875. From November. book “Soulful Reading”, 1875. On the use of a new translation of the Old Testament writings / Bp. Feofan. M.: Katkov and Co., 1876. From September. books “Soulful Reading”, 1876. Theophan the Recluse, St. The path to salvation. A short essay on asceticism. M.: Rule of Faith, 2008. pp. 47–48. Theophan the Recluse, St. What is spiritual life and how to tune in to it. Collection of letters. M., 2009. Letter No. 31. P. 135. Theophan the Recluse, St. Letters on various subjects of faith and life. M.: Rule of Faith, 2007. P. 279 (from the 4th letter to St. Petersburg regarding the heresy there). Works like the saints of our father Theophan the Recluse: Collection of letters. Ed. Holy Dormition Pskov-Pechersky Monastery and the Pilgrim Publishing House, 1994. Vol. II. P. 11. Letter No. 211. Bel I. The teaching of St. Theophan the Recluse on the nature of the soul and angels // Theophan’s readings: Sat. scientific articles. Vol. V. Ryazan. 2012. pp. 269–278; Dmitry Predein, archpriest. Controversy between St. Theophan the Recluse and St. Ignatius Brianchaninov on the issue of the nature of angels // Theophan's readings: Sat. scientific articles. Vol. IV. Ryazan, 2011. pp. 156–164. Sergiy Rybakov, prot. Spiritual and moral paradigms of the Russian education system in the era of St. Theophan of Vyshensky // Theophan’s Readings: Sat. scientific articles. Vol. VI. Ryazan, 2012. pp. 81–92. Theophan the Recluse, St. Outline of Christian doctrine. M., 2010. P. 342‒343. Theophan the Recluse, St. Doors of repentance. Words and sermons. M., 2007. P. 132. 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And also see: Theophan the Recluse, St. About Orthodoxy with warnings against sins against it. Trinity-Sergius Lavra, 1995. P. 16. Theophan the Recluse, St. Soul and angel. M., 2014. P. 125. Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the First Corinthians. M., 2006. pp. 724–725, 753–754, 757. Nikolai Stelletsky, archpriest, prof. Experience of moral orthodox theology in apologetic light. M.: FIV, 2009. T. 1. P. 131. Popov I.V. Natural moral law. Psychological foundations of morality. Sergiev Posad, 1897. P. 178. Nikolai Stelletsky, archpriest, prof. Experience of moral orthodox theology in apologetic light. M.: FIV, 2009. T. 1. P. 128. Theophan the Recluse, St. Interpretation of the Apostle Paul's letter to the Romans. M.: Rule of Faith, 2006. P. 130. Theophan the Recluse, St. Contemplation and reflection: Brief teachings. M.: Rule of Faith, 2017. P. 86. Theophan the Recluse, St. Outline of Christian moral teaching. M.: Rule of Faith, 2010. P. 267. Works like the saints of our father Theophan the Recluse: Collection of letters. Ed. Holy Dormition Pskov-Pechersky Monastery and the Pilgrim Publishing House, 1994. Vol. I. P. 120. Letter No. 117. Theophan the Recluse, St. The path to salvation. A short essay on asceticism. Ed. 7 e. M.. 1894. P. 127. Works like the saints of our father Theophan the Recluse: Collected. pi sem. Ed. Holy Dormition Pskov-Pechersky Monastery and the Pilgrim Publishing House, 1994. Vol. VIII. P. 214. Letter No. 1462. Theophan the Recluse, St. Contemplation and reflection: Brief teachings. M.: Rule of Faith, 2017. P. 87. Theophan the Recluse, St. What is spiritual life and how to tune in to it. Collection of letters. M.: Rule of Faith, 2009. P. 9. Sokolsky A.I. Bishop Theophan as an interpreter of the messages of St. Apostle Paul: Course. op. student of the XXXVIII graduation. KazDA, 1896. P. 11. Cf. also with a remark from one of the first biographers and researchers of St. Feofan P. A. Smirnov: “From this side, exegetical works are an abbreviated presentation of truths more thoroughly revealed in the moral theology of the saint” [Smirnov P. A. Life and teaching of the Right Reverend Theophan, the Vyshensky Recluse. In memory of the centenary of the birth of the saint. Rep. ed. Kaluga: Syntagma, 1997. P. 352]. Wed. with the statement of P. A. Smirnov: “Since, when explaining well-known Christian truths found in the text (of the Bible - Hierodi Ak. P.), the Reverend. Theophan always puts them in connection with others, then the sum of his exegetical works provides rich and varied material for an entire system of Christian doctrine and moral teaching. In them we find a detailed and authoritative presentation of many of the most important dogmatic and moral issues, often on a psychological basis, with moral subjects significantly predominant" [Smirnov P. A. Life and teaching of the Right Reverend Theophan, the Vyshensky Recluse. In memory of the centenary of the birth of the saint. Rep. ed. Kaluga: Syntagma, 1997. pp. 351–352]. Theophan the Recluse, St. Collection letters: In 2 volumes. M.: Rule of Faith, 2000. Vol. 2. Issue VII. Letter No. 1190. pp. 215–216. On the issue of di/trichotomism, St. Feofan clearly expressed his position in “The Outline of Christian Moral Teaching” (1891): “This is a controversial subject, although it is all about words. For those who do not want to distinguish between spirit and soul, we can suggest that by the word “spirit” they understand the highest side of our incorporeal side, and by the word “soul” they mean its lower actions and directions. Anthony the Great (see: Philokalia. Volume 1, saying 166) says that there are creatures gifted only with life (plants), there are others gifted with life and soul (animals), and there are also those gifted with life, soul and mind. This is a man. What is meant here by the word mind, we express by the word spirit. Isaac the Syrian also posits three parts, and so does Ephraim the Syrian, and many of the holy fathers assumed spirit, soul and body... In the Word of God three parts are understood: may your spirit and soul be all perfect, and your body blameless at the coming of the Lord Jesus Christ (1 Thess. 5:23). In another place there is a sharp distinction between spirit and soul in us, when it is said that the Word of God, living and active, passes through to the division of soul and spirit (Heb. 4, 12)" [Theophan the Recluse, St. Outline of Christian moral teaching. M.: Rule of Faith, 2010. P. 254]. The position expressed by St. Theophan the Recluse, also shared by his fellow student at the Kyiv Theological Academy, Rev. Macarius (Bulgakov): “St. Paul distinguishes the spirit and soul in a person only as two sides of one and the same spiritual nature, or specifically designates the spirit in the soul as its highest ability. Or maybe, as some of the ancients believed, by the name of the spirit the apostle here means the actual grace of the Holy Spirit” [Makariy (Bulgakov), Metropolitan of Moscow and Kolomna. Orthodox dogmatic theology: In 2 volumes. Rep. ed. M., 2007. T. 1. P. 445–446]. The same idea is characteristic of the modern theological school: “Dichotomism is usually opposed to trichotomism - a concept that affirms the tripartite nature of human nature, that is, its composition of body, soul and spirit. This opposition is incorrect for a number of reasons. First, it is dichotomism that is most definitely present in the biblical vision of man. Biblical examples in favor of trichotomism are Heb. 4, 12 and 1 Thess. 5, 23, but these passages, which treat the soul and spirit, are understood as two aspects of the same spiritual reality in man, or by spirit is meant the grace of the Holy Spirit” [Vladimir (Shmaliy), priest. Dichotomism // Orthodox Encyclopedia. T. XV. P. 419]. In the choice of St. Researchers see Theophan's trichotomy primarily as a soteriological basis: “<...> One of the criteria for the truth of this or that Christian teaching, as well as the criterion for its vital significance, is the question of salvation. To what extent is the doctrine of spirit, soul and body conducive to the salvation of man? <...> All the works of Bishop Theophan, which speak about spirit, soul and body, are imbued with this desire - how to teach people to achieve this “one thing they need.” Great fatherly love, concern for salvation, concern for spiritual life emanates from the instructions of His Grace Bishop Theophan, who invariably divides a person’s inner life into three spheres: spirit, soul and body” [Pimen (Khmelevskoy), Archimandrite. Christian teaching about spirit, soul and body according to the works of Bishop Theophan and Bishop Ignatius Brianchaninov: Scholarship report. Zagorsk, 1957. pp. 80–81. ULR: theophanica.ru/catalog/arhim.Pimen_(Hmelevskoy).pdf]; “<...> Saint Theophan did not attach strictly dogmatic significance to the trichotomous scheme. The main thing for him, as well as for the holy Apostle Paul, to whose authority he refers, is the soteriological application of dogma” [Pitirim (Tvorogov), hieromon. Some aspects of the anthropology of St. Theophan the Recluse // Theophan’s readings: Sat. scientific Art. Ryazan, 2012. Issue. V. S. 149–450]. The trinity of human nature in the writings of St. The recluse receives theological justification: “The creation of everything was accomplished by a single act of the Father and the Son and the Holy Spirit. Therefore, in creation there are no traces that would reflect the special actions of the hypostases: but there is a sharp trace pointing to the Trinity. This is everywhere, passing through all degrees of creatures, trinity. Three world forces: light, warmth, gravity; three planetary: electricity, magnetism, chemistry; three elemental seats of these forces: air, water, earth - and three departments of bodies of the inorganic kingdom; three functions in plants and their three main divisions; three from rule in animal organisms, on top of three plant ones; three parts in a person: spirit, soul and body, and three functions in each; and about the Angels it is known that they have three main degrees, each of which is again divided into three. Isn’t this triplicity evidence of the Trinity of God the Creator?” [Theophan the Recluse, St. Lessons from the deeds and words of the Lord God and our Savior Jesus Christ // He. Small works. M.: Rule of Faith, 2008. P. 270–271]. Thus, the trinity of man for St. Theophana is conditioned by the Trinitarian nature of God Himself, which means it is of a natural and not a random nature. Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the Second Corinthians. M.: Rule of Faith, 2006. P. 303. Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the First Corinthians. M.: Rule of Faith, 2006. P. 300. Leonov V., prot. Fundamentals of Orthodox anthropology: Teaching. allowance. M.: Publishing house in the Moscow Patriarchate of the Russian Orthodox Church, 2013. P. 42. The saint provides a striking example of such word usage in the essay “The Soul and the Angel are not the body, but the spirit” [Theophan the Recluse, St. Soul and Angel. M.: Blagovest, 2014. – 192 p.]. As P. Yu. Malkov summarizes the patristic tradition of expressing the ideas of dichotomism and trichotomism, “both of these systems are very common in patristic thought. Here it should also be borne in mind that the same ancient authors could, in different circumstances, use one or the other of them (as, for example, St. Gregory of Nyssa did)” [Malkov P. Yu. The Spirit of God and the Spirit of Man (to one of the problems of Orthodox anthropology) // He. In the image of the Word: Articles. M.: PSTGU Publishing House, 2007. P. 159]. Theophan the Recluse, St. Interpretations of the Epistles of the Apostle Paul to Thessalonians, Philemon and Hebrews. M.: Rule of Faith, 2005. P. 295. Smirnov P. A. The life and teaching of His Grace Theophan, the Vyshensky Recluse. In memory of the centenary of the birth of the saint. Rep. ed. Kaluga: Syntagma, 1997. P. 192. Compare: “Moral Theology of Rev. Theophana, as already noted, is based on Christian psychology. And indeed, he deduces the laws of the moral order from the structure of human nature, and with particular insistence he notes the idea that these laws are fully consistent and lie in its essence, and are not something extraneous and imposed from the outside. Reviewing the psychological foundations of Christian morality, Rev. Feofan divides all the phenomena of complex human life into three sections - bodily, mental and spiritual. These general moral and psychological views of Rev. Theophan substantiates and confirms with a private review of all the most important forces and phenomena of human nature, both in their original, natural state, and in the present, damaged by sin” [Smirnov P. A. Life and teaching of the Right Reverend Theophan, the Vyshensky Recluse. In memory of the centenary of the birth of the saint. Rep. ed. Kaluga: Syntagma, 1997. pp. 191–194]. Theophan the Recluse, St. Interpretations of the Epistles of the Apostle Paul to Thessalonians, Philemon and Hebrews. M.: Rule of Faith, 2005. P. 294. John Chrysostom, St. Interpretation of the First Epistle to the Thessalonians // Works of our holy father John Chrysostom, Archbishop of Constantinople, in Russian translation. T. 1–12. SPb.: St. Petersburg Theological Academy, 1895–1906. T. 11. P. 566. The Migne J. P. Patrologiæ Cursus Completus. Series Græcæ. Vol. 1–162. Paris, 1857–1866. Vol. 62. Col. 463. Next: PG. Theodoret of Cyrus, bl. Interpretation of the First Epistle to the Thessalonians // Works of Blessed Theodoret, Bishop of Cyrrhus / General. ed. prof. A. I. Sidorova. M.: Pilgrim, 2003. P. 489. PG 82:656B; ΟΙΚΟΥΜΕΝΙΟΣ ΕΠΙΣΚΟΠΟΣ ΤΡΙΚΚΗ. ΠΑΥΛΟΥ ΑΠΟΣΤΟΛΟΥ Η ΠΡΟΣ ΘΕΣΣΑΛΟΝΙΚΕΙΣ ΠΡΩΤΗ ΕΠΙΣΤΟΛΗ // PG 119:104; Theophylact of Bulgaria, bl. Interpretation of the First Epistle to the Thessalonians // Sam. Interpretation of the Acts and Epistles of the Holy Apostles: In 3 volumes. M.: Sibirskaya Blagozvonitsa, 2009. T. 3. P. 270. PG 124:1324. “Gregory of Nyssa says: since man consists of every type of soul - the physical, sensory and rational soul, the apostle used the word “spirit” to designate the rational part; “soul” - sensual, “body” - physical life in us” [Theophylact of Bulgaria, blessed. Interpretation of the First Epistle to the Thessalonians // Decree. op. T. 3. P. 270. PG 124:1324]. Theophan the Recluse, St. Interpretation of the Apostle Paul's Epistle to the Romans (chapters 1–8). M.: Rule of Faith, 2006. P. 568. Theophan the Recluse, St. Interpretation of the Apostle Paul's Epistle to the Romans (chapters 1–8). M.: Rule of Faith, 2006. P. 557. In the sense of the well-known autonomy of post-verse interpretations of St. Feofan, the remark of their pre-revolutionary researcher A.I. Sokolsky is correct: “the doctrine of salvation in the interpretive works of the Right Reverend is proposed outside the organic connection of its parts and beyond any framework of a strictly developed system in advance” [Sokolsky A.I. Sokolsky A.I. Bishop Theophan as an interpreter of the messages of St. Apostle Paul: Course. op. student of the XXXVIII graduation. KazDA, 1896. P. 34, approx. 1]. However, this does not mean that the views expressed by the saint themselves are unsystematic. Interpretations of St. Theophanes in its entirety demonstrate the system of his worldview, in which the doctrine of man occupies a central place. Wed. with a remark from the priest. Elijah Gumilyovsky on the understanding of St. Chrysostom’s term apostle spirit as applied to man: “According to the consciousness of St. Chrysostom, the concept of πνεῦμα did not have significant meaning: its position in the apostolic speech is completely accidental” [Gumilevsky Elijah, priest. The teaching of the Holy Apostle Paul about the natural and spiritual man. Sergiev Posad: Printing house of I. I. Ivanov, 1913. P. 111]. That is, the term apostle spirit for the ancient interpreter has a morally ascetic rather than ontological meaning. Theophan the Recluse, St. Interpretation of the Apostle Paul's Epistle to the Romans (chapters 1–8). M.: Rule of Faith, 2006. P. 588. St. Chrysostom: “By the name of the law of the spirit (the apostle) here he means the Spirit - just as he called sin the law of sin, so he calls the Spirit the law of the spirit. That one (the law of Moses. - Hierodiac. P.) is a spiritual law, and this one is for the law of the Spirit. How is one different from the other? Because one was only given by the Spirit, and the other abundantly bestowed the Spirit upon those who received him” [John Chrysostom, St. Conversations on the Epistle to the Romans // Decree. op. T. 9. P. 643. PG 60:513]. Blzh. Theodoret: “But it is clear that those who accepted this teaching were not incorporeal; on the contrary, the apostle said about them that they are above carnal passions and have within them the grace of the All-Holy Spirit living in them” [Theodoret of Cyrus, Bl. Interpretation of the Epistle to the Romans // Decree. op. P. 149. PG 82:132]. Blzh. Theophylact: “Just as iron, from prolonged contact of fire with it, itself becomes fire, so the flesh of those who have received the Spirit through baptism becomes all spiritual” [Theophylact of Bulgaria, Bl. Interpretation of the Epistle to the Romans // Decree. op. T. 2. P. 94. PG 124:437–440]. Theophan the Recluse, St. Interpretations of the Epistles of the Apostle Paul to Thessalonians, Philemon and Hebrews. M.: Rule of Faith, 2005. pp. 297–298. Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to Gala. M.: Rule of Faith, 2004. pp. 519–520. Theophan the Recluse, St. Interpretations of the Epistles of the Apostle Paul to Thessalonians, Philemon and Hebrews. M.: Rule of Faith, 2005. P. 298. ΟΙΚΟΥΜΕΝΙΟΣ ΕΠΙΣΚΟΠΟΣ ΤΡΙΚΚΗ. All rights reserved. “May he sanctify you, he says, all perfect, and may your spirit and soul and body be all perfect at the coming of our Lord Jesus Christ preserved. What does he mean here with the word spirit? Gift (τὸ χάρισμα) (of the Holy Spirit). If we go out with burning lamps, we will enter the bridal chamber; and if with extinguished ones, then no. Therefore he says: your spirit is all-perfect; when we fully retain the gift (of the Holy Spirit), then our spirit will remain unharmed. And the soul, he says, and the body - no evil will touch either the soul or the body" [John Chrysostom, St. Interpretation of the First Epistle to the Thessalonians // Decree. op. T. 11. P. 566. PG 62:463]. All-perfect is your spirit for St. Chrysostom is the complete preservation of grace, and our spirit is the grace given to us. In the Acts of the Local Council of the Russian Orthodox Church in 1988, at which Saint Theophan was canonized, it is said, in particular: “A deep theological understanding of Christian teaching, as well as its experienced implementation and, as a consequence of this, the height and holiness of the saint’s life allow us to look at his writings as the development of patristic teaching while maintaining the same Orthodox purity and divine enlightenment” [cit. by: Georgy (Tertyshnikov), archimandrite. Saint Theophan the Recluse and his teaching on salvation. M.: Rule of Faith, 1999. P. 6]. Malkov P. Yu. Decree. op. P. 159. Theophan the Recluse, St. Interpretation of the Apostle Paul's Epistle to the Romans (chapters 1–8). M.: Rule of Faith, 2006. pp. 633–634. John Chrysostom, St. Conversations on the Epistle to the Romans // Decree. op. T. 9. pp. 650–651. PG 60:518–519. Theophylact of Bulgaria, bl. Interpretation of the Epistle to the Romans // Decree. op. T. 2. pp. 94–95. PG 124:440. Theodoret of Cyrus, bl. Interpretation of the Epistle to the Romans // Decree. op. pp. 149–150. PG 82:132. ΟΙΚΟΥΜΕΝΙΟΣ ΕΠΙΣΚΟΠΟΣ ΤΡΙΚΚΗ. ΠΑΥΛΟΥ ΕΠΙΣΤΟΛΗ ΠΡΟΣ ΡΩΜΑΙΟΥΣ // PG 118:473 476. John Chrysostom, St. Conversations on the Epistle to the Ephesians // Decree. op. T. 11. P. 116. PG 62:96. Theodoret of Cyrus, bl. Commentary on the Epistle to the Ephesians // Decree. op. P. 415. PG 82:540. Theophylact of Bulgaria, bl. Commentary on the Epistle to the Ephesians // Decree. op. T. 3. P. 57. PG 124:1093 1096. Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the Ephesians. M.: Rule of Faith, 2004. P. 430. See: Veniamin (Fedchenkov), Met. Father John of Kronstadt. St. Petersburg: Resurrection, 2008. pp. 760–761. Theophan the Recluse, St. Collection of letters. From unpublished. M.: Rule of Faith, 2001. P. 484. Letter No. 500. Theophan the Recluse, St. Letters to various persons on various subjects of faith and life. M.: Blagovest, 2001. P. 507. Works like the saints of our father Theophan the Recluse: Collected. pi sem. Vol. VI. Ed. Holy Dormition Pskovo-Pechersky Monastery and publishing house “Pilgrim”, 1994. P. 74. Letter No. 964. Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the Philippians / Explanatory Apostle. Volume 2. M.: Rule of Faith, 2008. pp. 151–152. Theophan the Recluse, St. Outline of Christian moral teaching. M.: Lepta, 2005. P. 569. Theophan the Recluse, St. What does a person who has repented and embarked on the good path of salvation need? // Small works. M.: Rule of Faith, 2008. P. 149. Theophan the Recluse, St. Outline of Christian moral teaching. M.: Lepta, 2005. P. 703. Theophan the Recluse, St. What does a person who has repented and embarked on the good path of salvation need? // Small works. M.: Rule of Faith, 2008. P. 119. Theophan the Recluse, St. Outline of Christian moral teaching. M.: Lepta, 2005. pp. 569–570. Theophan the Recluse, St. Interpretation of the second Epistle of the Apostle Paul to Timothy / Interpretation of the Pastoral Epistles of the Apostle Paul. M.: Rule of Faith, 2005. P. 629. Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the Philippians / Interpretation of the Epistle of the Apostle Paul to the Colossians and Philippians. M.: Rule of Faith, 2005. pp. 461–462. Theophan the Recluse, St. Interpretation of the first Epistle of the Apostle Paul to Timothy / Interpretation of the Pastoral Epistles of the Apostle Paul. M.: Rule of Faith, 2005. P. 248. Theophan the Recluse, St. Outline of Christian moral teaching. M.: Lepta, 2005. P. 701. John Climacus, Rev. Word to the Shepherd // Ladder. M.: Rule of Faith, 2005. P. 411. Theophan the Recluse, St. Interpretation of the second Epistle of the Apostle Paul to Timothy / Interpretation of the Pastoral Epistles of the Apostle Paul. M.: Rule of Faith, 2005. P. 696. John Climacus, Rev. Ladder. M.: Rule of Faith, 2005. P. 284. Works like the saints of our father Theophan the Recluse: Collected. letters. Vol. VIII. Ed. Holy Dormition Pskovo-Pechersky Monastery and Pilgrim Publishing House, 1994. P. 134. Letter No. 1391. Right there. Vol. VII. P. 204. Letter No. 1182. Theophan the Recluse, St. Outline of Christian moral teaching. M.: Lepta, 2005. P. 702. Works like the saints of our father Theophan the Recluse: Collected. letters. Vol. VIII. Ed. Holy Dormition Pskovo-Pechersky Monastery and the Pilgrim Publishing House, 1994. P. 219. Letter No. 1464. Theophan the Recluse, St. Outline of Christian moral teaching. M.: Lepta, 2005. P. 649. Theophan the Recluse, St. Outline of Christian moral teaching. M.: Lepta, 2005. P. 650. Theophan the Recluse, St. Interpretation of the second Epistle of the Apostle Paul to Timothy / Interpretation of the Pastoral Epistles of the Apostle Paul. M.: Rule of Faith, 2005. P. 740. Theophan the Recluse, St. The path to salvation. M.: Rule of Faith, 2006. P. 115. Works like the saints of our father Theophan the Recluse: Collected. pi sem. Vol. V. Ed. Holy Dormition Pskovo-Pechersky Monastery and Pilgrim Publishing House, 1994. Letter No. 759. Dated May 30, 1866. P. 11. Right there. Vol. V. Letter No. 760. P. 12. 2 Ibid. Vol. VII. Letter No. 1065. Sept. 1866. pp. 27–28. Right there. Vol. VII. Letter No. 1065. Sept. 1866 p. 28 Right there. Vol. VII. Letter No. 1066. Dated September 14, 1866, p. 29. Right there. Vol. VII. Letter No. 1069. November 12, 1868, p. 33 Right there. Vol. VII. Letter No. 1070. November 14, 1868, p. 35. Right there. Vol. VII. Letter No. 1074. Dated March 15, 1872, p. 40. Works like the saints of our father Theophan the Recluse: Collected. pi this: From the unpublished. M.: Rule of Faith, 2001. Letter No. 30. From May 2, 1873, p. 41. Right there. Letter No. 544. Dated December 16, 1874, p. 541. Works like the saints of our father Theophan the Recluse: Collected. pi sem. Vol. VIII. Ed. Holy Dormition Pskovo-Pechersky Monastery and the Pilgrim Publishing House, 1994. Letter No. 1223. Dated February 6, 1875. pp. 6–7. Works like the saints of our father Theophan the Recluse: Collected. pi this: From the unpublished. M.: Rule of Faith, 2001. Letter No. 45. Dated February 24, 1875, p. 51. Works like the saints of our father Theophan the Recluse: Collected. letters. Vol. V. Ed. Holy Dormition Pskovo-Pechersky Monastery and Pilgrim Publishing House, 1994. Letter No. 923. Dated September 15, 1891. P. 206. Right there. Vol. I. Letter No. 12. Dated September 29, 1874, p. 18. Right there. Vol. VIII. Letter No. 1265. P. 36. Right there. Vol. VIII. Letter No. 1303. P. 64. Right there. Vol. VIII. Letter No. 1326. P. 82. Right there. Vol. VIII. Letter No. 1334. P. 90. Right there. Vol. VIII. Letter No. 1378. P. 124. Right there. Vol. VIII. Letter No. 1409. Dated June 11, 1889, p. 148. Works like the saints of our father Theophan the Recluse: Collected. letters: From unpublished. M.: Rule of Faith, 2001. Letter No. 95. P. 88. Works like the saints of our father Theophan the Recluse: Collected. letters. Vol. VIII. Ed. Holy Dormition Pskovo-Pechersky Monastery and Pilgrim Publishing House, 1994. Letter No. 1377. P. 124. Right there. Vol. VII. P. 230. Letter No. 1198 dated January 14, 1891 Right there. Vol. IV. Letter No. 1568. April 15, 1892, pp. 35–36. Theophan the Recluse, St. Outline of Christian moral teaching. M.: Rule of Faith, 1998. P. 488. Theophan the Recluse, St. The path to salvation. A short essay on asceticism. M., 1994. P. 25. Theophan the Recluse, St. The path to salvation. A short essay on asceticism. M.: Rule of Faith, 2008. P. 72. Theophan the Recluse, St. The path to salvation. A short essay on asceticism. M.: Rule of Faith, 2008. P. 92. Theophan the Recluse, St. Outline of Christian moral teaching. M.: Rule of Faith, 1998. P. 499. Theophan the Recluse, St. Contemplation and reflection. M., 2003. P. 245. Theophan the Recluse, St. The path to salvation. A short essay on asceticism. M., 1994. P. 44. Theophan the Recluse, St. What is spiritual life and how to tune in to it. M., 2005. P. 244. Ushinsky K. D. Collection. works: In 2 vols. T. 2. M.: Publishing house APN, 1948. P. 478. Vladimir, Metropolitan Kyiv and all Ukraine (Sabodan V.M.). Apostle Paul and his era. Kiev, 2004. P. 58. Theophan the Recluse, St. Outline of Christian moral teaching. M.: Rule of Faith, 1998. P. 496. John Meyendorff, protopresbyter. History of the Church and Eastern Christian mysticism. M., 2003. P. 278. Gregory Palamas, St. Triads in defense of the sacredly silent. M.: Kanon, 1995. P. 22. Khoruzhy S.S. Hesychasm. Annotated bibliography. M.: Publishing Council of the Russian Orthodox Church, 2004. pp. 17–22. Khoruzhy S.S. Orthodox asceticism is the key to a new vision of man. M.: Publishing House of Humanitarian Literature, 1999. pp. 45–47. Khoruzhy S.S. Hesychasm. Annotated bibliography. M.: Publishing Council of the Russian Orthodox Church, 2004. pp. 25–27. Cyprian (Kern), archimandrite. Anthropology of St. Gregory Palamas. M., 1996. P. 62. Creations like the saints of our father Theophan the Recluse. Outline of Christian moral teaching. T. II. St. Petersburg, 1884. P. 309. Cyprian (Kern), archimandrite. Anthropology of St. Gregory Palamas. M.: Pilgrim, 1996. P. 63.