Научная конференция «Жизнь и труды Святителя Феофана – в истории и современности»

(Moscow, June 21, 2016) “The main task is to introduce as many modern readers as possible to the life and spiritual heritage of St. Theophan” Metropolitan of Kaluga and Borovsk, Chairman of the Publishing Council of the Russian Chairman of the Scientific Editorial Council based on the publication of the Complete Works of the Saint Feofan, the Recluse of Vyshensky Last year marked the 200th anniversary of the birth of the outstanding ascetic, theologian, exegete, spiritual writer, true teacher of Christian life and morality - St. Theophan, the Recluse of Vyshensky. He authored a large number of both independent and translated works, and in addition, he left a significant epistolary legacy. Most of his works date back to his time in retirement at the Holy Dormition Vyshensky Monastery. He bequeathed his literary heritage to the entire Orthodox Russian people. In every line of his works one can see an inexhaustible source of spiritual uplift, directed into the human soul and leading to the Kingdom of Heaven. The literary heritage of St. Theophan is also relevant for modern Orthodox Christians. I am convinced that it will remain so in the future. The presented first volume of “The Chronicle of the Life and Works of St. Theophan, the Recluse of Vyshensky” covers the period until 1859. It was prepared for release by the Scientific Editorial Council for the publication of the works of St. Theophan at the Publishing Council of the Russian Orthodox Church for the 200th anniversary of the birth of this wondrous saint of God. The prepared “Chronicle” is not just a commemorative, anniversary publication, but the fruit of painstaking five-year work of church and secular scientists who made a lot of effort to implement this large-scale project. When working on the first volume of the Chronicle, the archival group worked through a large array of previously unknown archival documents. Thanks to new materials collected in the archives of Russia, near and far abroad, including in Jerusalem and the Russian Panteleimon Monastery on Mount Athos, it was possible to clarify many facts of the biography of St. Theophan, discover new ideas and themes in his work, and discover works previously unknown to the general reader. Before his death, the saint bequeathed that his entire archive be transferred to the St. Panteleimon Monastery on Athos. And this was providential, because this way the invaluable material he accumulated was preserved, otherwise it could have perished in Soviet times. Members of our working group traveled to Athos and worked with the materials stored there, which significantly enriched the information about the saint, and a lot of previously unpublished material was found there. The edition of the first volume of the Chronicle presented today is of a scientific nature, but this does not make it inaccessible to the average reader. The main task of the publication is to introduce as many modern readers as possible to the life and spiritual heritage of St. Theophan. The second volume and the third volume are next. The second volume of the “Chronicle of the Life and Works of St. Theophan” will include documents telling about the period of the saint’s life from his consecration as Bishop of Tambov in 1859 to his retirement into seclusion in 1866. I hope that these volumes will soon be published. Aspects of family education in the works of St. Theophan the Recluse Zosima (Shevchuk), archimandrite, Candidate of Pedagogical Sciences, Associate Professor, rector of St. George's Church in Vladimir, teacher at St. Feofanovskaya Vladimirskaya responsible for the spiritual care of youth Department for Youth Affairs of the Vladimir Diocese By the beginning of the 21st century. world science has ascended to a new pedestal, demonstrating previously unprecedented achievements that are growing every year, especially in completely new areas - scientific nanotechnologies, informatization, modernization of centuries-old technologies, and has achieved such an influence on all aspects of life that it has actually turned into a determining factor in the existence of the entire human civilization and at the same time has actually put this very civilization on the brink of a global catastrophe. From a Christian point of view, such consequences arose primarily as a result of the fact that the moral principles of the existence of society, laid down in its very foundation, underwent a colossal revision, and the basis of pseudoscientific ideology was based on a new, previously unprecedented principle: scientific and technical progress cannot be constrained by any moral or religious postulates. The development of society and science is outside the moral, previously established norms, which should be thrown overboard of history. Starting from the 18th century, attacks by atheistically oriented scientists on religion especially intensified, which contributed to the formation of an opinion in society about the incompatibility of scientific and religious experience. Both the spiritual and scientific potential contained in the works of the most enlightened bishop of his time, St. Theophan the Recluse, is for us a moral guideline, which, when applied, including to practical pedagogy, calls society to return to religious and moral values. 632 In a short report it is impossible to conduct a differentiated analysis of the pedagogical heritage of St. Theophan the Recluse and show the correlation between it and domestic pedagogical science, both of his time and in modern times, even in the narrow aspect of family education. To achieve this result, it is necessary to involve not only the numerous and varied works of St. Theophan the Recluse himself, printed materials containing the opinions and reviews of the Orthodox episcopate, scientific research by authoritative theological authors, for example, Archimandrite George (Tertyshnikov), Archimandrite Claudian, prominent scientific teachers, for example, priest Evgeniy Shestun, P. A. Smirnov, materials of scientific theological conferences (readings, seminars), works Orthodox scholars, as well as other related literature. Particular attention should be paid to modern studies of the role of Theophan the Recluse in the formation of the Orthodox pedagogical concept in Russian society in the second half of the 19th century: Saint Theophan offers a coherent system of actions of exploits, which is a kind of pedagogical technology of three points, which he defines as the saved structure of the mind and heart. These stages of pedagogical technology are supported and specified by methods and techniques, following which a Christian is able to strengthen his human mental and physical powers in goodness. The pedagogical concept of the saint contains both a teaching about the organization of the social life of a Christian, and also a postulate about his psychological teaching as the theoretical basis of the entire pedagogical system of St. Theophan. Already in many modern studies of the ascetic’s works, the pedagogical system of the saint has been examined in detail; the studies have formulated a fairly detailed and thorough goal, and also outlined the principles and methods of the theological and pedagogical system of St. Theophan. From the analysis of the saint’s works, it follows that his experience of Christian psychology is based on the teaching of man, with the involvement of Orthodox anthropology, ascetic practice, introspection of holy ascetics, personal introspection and the experience of secular psychology, and preaching activity for the saint is a form of implementation of his pedagogical ideas. However, the pedagogical potential of the theological heritage of St. Theophan is currently completely insufficiently realized and substantive examples of the projection of the ideas of St. Theophan urgently require incorporation into modern educational reality, that is, for modern Orthodox pedagogy, most of the research is theoretical in nature and is currently manifested in the rarity of contact between the ideas of the saint and modern educational practice. Although there are sufficient conditions for fulfilling the goal of spiritual development of personality, which St. Theophan offers, for practical application, building a logical, harmonious system of actions of exploits, which is a kind of pedagogical technology, namely, he distributes methods of exercise for the mind, will and heart. The relevance of the conclusions from the pedagogical activity of St. Theophan, undoubtedly, can provide our modern society with a lot of positive, “real” things, which can give both religion and pedagogical science the entire spiritual heritage of St. Theophan the Recluse. It is gratifying that this heritage is now the subject of study in our theological schools. For example, in 2013, I was a reviewer of Sergei Vitalievich Kozak’s remarkable graduation work, “The Pedagogical Element in the Theology of St. Theophan the Recluse.” 633 The author summarizes the idea of ​​the relevance of the pedagogical ideas of the saint for modern Orthodox pedagogy, while providing a strictly outlined history of the development of research into the pedagogical creativity of the saint, from the very beginning of the 20th century. to the present day, the goal of St. Theophan’s pedagogical system is consequently considered as the maturation and subsequent strengthening of Christian life in an Orthodox person. At the same time, the work was written by a student not only in good literary language, but is also distinguished by scientific novelty in the work, through the study of the private opinions of our contemporaries, scientists on the influence of the pedagogical heritage of St. Theophan on modern Orthodox pedagogy, the Orthodox psychological teaching of the saint is clearly outlined as the theoretical basis of his pedagogical system, the purpose of man and the ways of realizing this purpose in the pedagogical aspect are outlined, since the teaching about man of Orthodox ascetics, such as St. Theophan the Recluse is undoubtedly the highest creative act of all humanity. Also undoubtedly successful is not so much a compilation as a creative work of another seminary graduate student, reader Dmitry Ivanovich Grigoriev, dedicated to the problem of raising children in a family. It is today at the Vladimir Seminary (alas, in my absence) that this work is being defended. The author turns to the legacy of St. Theophan the Recluse with the goal of updating and, if possible, bringing his teaching on education in general, and on raising children in the family in particular, closer to modern teachers and parents. He rightly points out that the relevance of the topic he has chosen is related to the crisis state of the social institution of the family in modern society. The author of the work just as rightly connects the appeal to St. Theophan with the national cultural and historical proximity of his heritage, with the commonality of many problems of family education of the times of St. Theophan and modern Orthodox Christians. The work analyzes the main sources quite deeply (“The Path to Salvation”, as well as the epistolary heritage of St. Theophan, his sermons, including on Vladimir soil), and convincingly shows the need to rely on all these sources and evidence. The author pays great attention to the age periodization of the holy ruler, turning the results of his study of this periodization to the problems of family education. The merit of the author is the model of age periodization he created according to St. Theophan, which allows one to visually and concisely present the spiritual path of a glorious Orthodox Christian from infancy to adolescence. The author of the study did a great job of systematizing the teachings and instructions of the saint in relation to various aspects of family education: the essence of marriage, the role of father and mother in raising a child, the relationship between family and school, family and the Church. It should be especially emphasized that the author’s comments are directed not only to the texts of the saint, but also to the problems of the temporary family, and to the modern social situation. Here, for example, is a reference to the words of St. Theophan, where he writes: “Where they feed a child every time he cries, and then every time he asks for food, there they relax him so much that after that he can refuse food only with illness. At the same time, it gets used to willfulness because it manages to beg or cry out for everything it wants.” 634 If you raise a child correctly, it means you need to teach him to suppress his desires when there is a prohibition from the parent. Neither the screams, nor the whims, nor the tantrums of the baby should change the will of the parent. By subordinating the will of the child, the parent cultivates in him the experience of abstinence, the ability to deny himself sensual desires. From here the obvious conclusion follows: parents, from infancy, should teach their child to be able to deny themselves excesses. Saint Theophan teaches about the priority of the spirit over the body: “one should make it a rule to accustom the body to painlessly endure all kinds of external influences: changes in temperature, wounds, bruises, etc. The point here is not to soften the body, but to strengthen it, for it is an instrument of the spirit and it must be developed so that it cooperates, helps, and does not hinder the development of spiritual life.” 635 It is known that even children brought up in a certain asceticism were even capable of such a spiritual feat as martyrdom for the sake of Christ. During suffering they could talk about high spiritual subjects, despising physical pain. Of course, any parents try to create the best environment for their child both in the family and at school, and even in the church community they also look for the best environment for children. The churching of a baby is the leading function of the Orthodox family. The very religious understanding of the word “education” is associated with churching and involvement in church life in its entirety, participation in church sacraments. This seems all the more necessary because, according to patristic teaching, it is impossible to change a person for the better without the help of God, without the assistance of grace. “The sinister practice of the 20th century, the monstrous experience of nihilism and dehumanization,” writes Metropolitan Pitirim, “confirms the long-standing view of human nature, expressed in Christian theology, according to which this nature cannot be arbitrarily improved or remade by graceless means.” 636 Saint Theophan, elevating the churching of a child to the status of one of the most necessary matters for parents, speaks exhaustively and in some detail about infant baptism - the beginning of Christian life: “Here attention is drawn to how Christian life begins through baptism in those who are baptized as infants, as happens mainly among us. For here the beginning of Christian life is arranged with a certain characteristic feature arising from the relationship of grace to freedom.” 637 When studying the commandments of God, a child must be taught to follow the main commandment for him to respect his parents, explain that it presupposes obedience and excludes insolence and hot-tempered behavior. The most important and not indisputable aspect of the saint’s teaching for modern pedagogy is the cultivation of obedience in a child. The will is strengthened through obedience, cutting off self-will. The point here is to position the child so that he does not do anything without permission: “Let them run to their parents with every desire and ask: is it possible to do this or that?.. Convince them with your own and other people’s experience that it is dangerous to follow your desires without asking.” 638 Parents are required to delve into the situations happening with their children and solve problems that arise. It is the responsibility of parents to create conditions for the fruitful and favorable development of children. The active position of parents is extremely important, which manifests itself in the maximum possible presence next to the child. During this period, parents are obliged to direct the child’s will towards good. To teach almsgiving, compassion, mercy, compliance and patience. The orders of parents must be prudent, healthy and feasible for children. The saint's comments and reflections clearly show that he was well aware of the spiritual dangers of schooling. “Pasions are diseases of the heart: anger, sadness, joy, envy, suspiciousness. Inclinations and addictions are diseases of the will. Carnal - drunkenness, fornication, drowsiness; spiritual - self-interest, pride and others. False principles, or prejudices, are diseases of the mind. These principles are imprinted with age from thoughts circulating everywhere during upbringing at school, in life - by its character” 639, thus characterizing and classifying “spiritual illnesses” (of the heart, will, body, mind), he points to school as one of their sources. But, recognizing these dangers, Saint Theophan instructs his children not to be afraid of them, to show humility and patience, which, united with hope and faith, give grace-filled fruits even under conditions of distortion in schools of the even and smooth path to salvation 640. About the problems of developing a child’s personality at school, he writes: “Don’t frighten her with school, but portray her in such a way that she sees paradise there and begins to strive for it...” 641. The saint had genuine insight, reading the future as the present, and already in his time pointed out the spiritual dangers of upbringing and education that were actively approaching the family from the West, and denounced the materialism penetrating into society and the resulting consumer attitude that permeates all aspects of human society. In his epistolary legacy, he addressed the problem of family and school, arguing that now the school is an open platform for the introduction of this evil quite openly: “What do we have?! In our country, materialist views are gaining more and more weight and are being generalized. They haven’t taken the strength yet, but they are taking it. Unbelief and immorality are also expanding. The demand for freedom and self-government is expressed freely. It turns out that we are also on the path to revolution. How can this be? It is necessary to stop the freedom of ideas - to muzzle journalists and newspapermen. Declare disbelief a state crime. Material views are prohibited under the death penalty. Material views are spreading through schools. Laplace's theory of self-education of the world with an addition of Darwinian nonsense is taught in lessons. After school and in writing, she entered, and everywhere she bears the fruit of unbelief. Who is to blame for this? Government. It allowed. Therefore, who should stop all this? To the government. He will order it, and everything will be fixed.” 642 A researcher of the Vladimir stage of the life and works of Bishop Theophan, now the vice-rector of the Vladimir St. Theophan's Theological Seminary, priest Alexy Masalov, in his study posted on the seminary's website, writes concisely but informatively the following: “In 1859, Saint Theophan became Bishop of Tambov and Shatsk, and at the end of August 1863 he received an appointment to Vladimir department. By this time, the saint was already a famous writer, an excellent leader, organizer and zealous fighter for the purity of faith and morality. At the Vladimir See, Saint Theophan launched his usual vigorous activity. He often serves, preaches, encourages the priesthood to zealously shepherd, organizes a system of catechesis under the control of the Censorship Committee at the Theological Consistory, takes care of spiritual educational institutions, opens parochial schools, a women's diocesan school, begins to publish the Vladimir Diocesan Gazette, completes the construction of the building of the Vladimir Theological Seminary, rebuilds buildings diocesan administration... An excellent testimony to the tireless labors of the saint at the Vladimir See is his “Words to the Vladimir flock.” This is a collection of sermons by St. Theophan, which contains valuable material for understanding the life and views of the great hierarch of the Russian Orthodox Church... Preaching will be one of the most remarkable deeds of the saint on the Vladimir land. He preached at every service, touching on the most important topics for those listening. Already in his first word, Saint Theophan spoke about the most important of them, around which his entire ministry was built. “Christianity, offering us a model of high perfection,” the archpastor convinced, “provides all the necessary means for this. It is a ladder leading to heaven, a path leading to the stomach, a medicine that heals all our infirmities and imperfections. This ladder has already been established and has led many to heaven. You don’t need to rebuild it, but climb along it. This path has already been tested: it is simple, visible and true to everyone. It would be unreasonable to waste time and effort on laying out a new path or correcting in one’s own way an already laid one.” It was in the churchliness of society, parents, children, and the entire contemporary reality that he believed the solution to all the problems of the formation of man as an individual, and... discussing the primitive state of man, the saint revealed the system of Christian anthropology, spoke about the state of man after the Fall and outlined in detail the practice of Orthodox asceticism... St. Theophan's zeal for the moral correction of his flock was great. His fiery sermons left no one indifferent. Even at the beginning of his service on Vladimir soil, in the sermon “On the Sunday of the Nativity of Christ” on December 29, 1963, the saint remarked: “It has come to my ears that you consider my teachings very strict and believe that now it is impossible to think like that, it’s impossible to live like that, and now it’s impossible to teach like that. These are not the times!!! – How glad I was to hear this! This means that you listen carefully to what I say, and not only listen, but are ready to do it.” Next, the saint develops his “justification.” “With all this, I cannot agree with your judgment in any way and consider it my duty to qualify it and correct it,” says the archpastor and proves that “severity” belongs not to him, but to Christianity, which “must remain forever, not unchangeably, not at all under the dependence and control of the spirit of the age, but on the contrary, being itself appointed to govern or rule over it in all who submit to its leadership... For example, in the word “For the New Year (1864) j)” he raises one of the most important topics that are still relevant today. “All current Western education in all its forms is the result of that movement, which was given impetus by the revival,” says the archpastor. - It is the fruit of this latter. Why is it both in the spirit and in the body, both in the main and in the parts, everything is saturated with pagan principles hostile to Christianity. Anyone who touches him and becomes somewhat close to him becomes, more or less, an enemy of Christ. This is evidenced by experience. What do we care about the West? Let him know what he wants. We lived simply under the influence of the life-giving Christian principles and did not know what was happening in the West, and would not have known if we had not had the need to enter into relations with it. Having entered into intercourse, they began to borrow from him, along with the useful, the spirit of pagan education that is characteristic there, which also produces among us what is there: that is, whoever touches it immediately rebels against Christ the Savior and His holy Church. And we have formed a class of people who insist that the Christian church is dilapidation that must be discarded, and European education is a renewal that must be assimilated. Knowing now what European education means, you yourself will understand well that they are advising us. That's it! - Apostle Paul says that God sent St. apostles, endowed with the grace of St. Spirit into the world so that they would lead everyone from darkness to light, from the realm of Satan to God; and these advise us to go from the light again into darkness and from God into the satanic region, where the quality is not the renewal of life, but death, which kills all the germs of true life. See how well-wishers they are!! To explain this in detail, entire books would need to be written.” The saint criticizes the passion for the West mainly at the beginning of his pastoral ministry on the Vladimir soil, in sermons delivered in the city of Vladimir. Apparently, it was in the provincial center that these trends were especially dangerous for the flock. The saint considered passion for the West dangerous not only for a person’s faith and morality, but also for the entire Russian state... “We often praise ourselves: Holy Rus', Orthodox Rus',” said the archpastor. – Oh, if only you could forever remain holy and Orthodox, at least loving holiness and Orthodoxy! - What a sure guarantee of indestructibility we would have in these titles! But look around! It is not only the reversal of morals that is sad, but also the apostasy from the image of confession prescribed by Orthodoxy. – Have you ever heard – in Russian – blasphemy against God and His Christ?! And now they not only think, but also speak, write, and publish a lot of things against God. – Do you think it will remain in vain? - No. - He who lives in heaven will answer us with his anger and crush us with his rage. – The West carries us away. – The sun of truth is already setting in the West. We, the Eastern ones, must remain in the light, and not only be illuminated, but also shine for everyone” 643. In the context of the entire pedagogical heritage of the holy bishop, it is obvious that his educational emphasis, both on a state scale and at school and in the family, always leans towards churchism. Violations of the unity of the Church in society were deeply felt by the saint. For example, the pain from the activity of the Old Believers often led St. Theophan to harsh expressions. But even these denunciations struck at the very core of the problem. In the sermon “In the Vyaznikovsky Cathedral” on August 30, 1864, he said: “The schism is spread by old girls, often depraved, and by men, sometimes vagabonds, and always those who do not want to work and have decided to earn their bread through false priesthood and live at the expense of ordinary people. All of them have barely learned to read and can barely wander through a book, but are trying to become teachers. They shout: here is the old faith, here is the fatherly faith; - but whether they have seen the books of the holy fathers and read at least one, don’t ask about that. “And their faith is newly invented, and the holy fathers did not even think about such faith. Which holy father believed faith in his mustache and beard, in his fingers and at the ends of the cross, in old icons and books, or in how many times to say hallelujah, how many prosphoras to have at mass, how to burn incense - with the sun or against the sun? - None. – They placed saving faith in holy dogmas, in commandments, in holy sacraments and in the church with the priesthood; and this is all the wisdom of men - characteristic of blind ignoramuses. Don’t listen to them and don’t take them into account.” 644 In the last year of his stay at the Vladimir See, Saint Theophan preaches with long interruptions. He was forced to solve many administrative and economic problems. At this time, the archpastor decides to go into seclusion. On March 12, 1866, he submitted a petition to the Holy Synod for retirement with the right to stay in the Assumption Vyshenskaya hermitage in the Tambov province. Thus, the archpastoral ministry of St. Theophan on the Vladimir land was short-lived, but active and fruitful. His sermons are the best evidence of this. They reveal the real, living face of the saint as a zealous, fiery shepherd, experiencing to the depths of his soul the problems of both the entire state and each person individually. And in terms of content, St. Theophan’s sermons are to this day the best examples of the homiletical heritage of the Orthodox Church. 645 I would like to end my speech with the following conclusion, which Grigoriev, a graduate of the Vladimir Seminary, came to in his work: “For the theory of raising a child in the family and school, Saint Theophan’s interpretation of the process of personality development is extremely important. It is important to correctly understand the development requirement itself. The saint writes: “For many, it seems sufficient to develop: 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?” 646. 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. 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!” 647 And, of course, the leading role in a child’s churching is played by the Spirit of faith and piety of parents: “The spirit of faith and piety of parents should be considered the most powerful means for preserving and nurturing and strengthening a grace-filled life in children.” 648 Thus, churchliness affects children not so much in itself, but through a father and mother who sincerely revere the Church. The example of the parents becomes a guiding star for the child, who in this case is much easier to follow the “path to salvation.” Grigoriev D.I. Orthodox education of children in the family (according to the works of St. Theophan the Recluse). Final qualifying work of a VDS student in the discipline “Orthodox Pedagogy.” As a manuscript, 2016. Scientific supervisor, Doctor of Pedagogical Sciences, Prof. S. I. Doroshenko (from the library of the Vladimir St. Theophan's Theological Seminary. Zosima (Shevchuk), archimandrite. The origins of Christian pedagogical thought and their development in the scientific heritage of K. D. Ushinsky. Monograph. Arkhangelsk – Ivanovo, 2010. –325 p. Zosima (Shevchuk), archimandrite. The decisive role of St. Theophan in the formation of the pedagogical concept in Russia at the end of the 19th century // Feofanovskie readings: Sat. scientific Art. Ryazan, 2013. Issue. VII. pp. 63–74. Zosima (Shevchuk), archimandrite. Development of ideas of Orthodox pedagogy among the holy fathers, teachers and fathers of the Russian Orthodox Church // Power and civil society. Scientific yearbook. Arkhangelsk - Ivanovo, 2010. Issue. I. pp. 139–155. Zosima (Shevchuk), archimandrite. Review of the final qualifying work of Sergei Vitalievich Kozak, a fifth-year student at the Vladimir St. Theophan's Theological Seminary (done at the Department of Pedagogy), on the topic “The pedagogical element in the legacy of St. Theophan the Recluse: theory and practice.” Zosima (Shevchuk), archimandrite. S. A. Rachinsky is a leading rural school teacher and an innovator of Orthodox pedagogy in Russia. Monograph. Arkhangelsk - Ivanovo, 2011. - 128 p. Zosima (Shevchuk), archimandrite. Saint Theophan the Recluse on the Vladimir Land // Theophan’s Readings: Sat. scientific Art. Ryazan, 2013. Issue. VI. pp. 72–81. Kozak S. V. Pedagogical element in the theology of St. Theophan the Recluse: theory and practice. Final qualifying work of a VDS student in the discipline “Orthodox Pedagogy.” Copyrighted as a manuscript, 2013. Scientific supervisor, Doctor of Pedagogical Sciences, Prof. S. I. Doroshenko (from the library of the Vladimir St. Theophan's Theological Seminary) Masalov A., priest. Preaching activity of St. Theophan the Recluse at the Vladimir See (circulation date 09/19/2012). Petrakova T. I. “Spiritual foundations of moral education.” [Electron. resource] – 10.28.15. http://www.verav.ru/bib lio/monogr/donv.html#Probl_garm Works like the saints of our father Theophan the Recluse: Collected. letters. Ed. Holy Dormition Pskov-Pechersky Monastery and the Pilgrim Publishing House, 1994. Vol. I–VIII. Theophan the Recluse, St. The path to salvation. M.: Publishing House of the Moscow Patriarchate, 1996. Theophan the Recluse, St. Manuscripts from the cell. M., 2001. Feofan, the Recluse of Vyshensky. Contemplation and reflection. M., 2003. On the unity of the teaching of St. Tikhon of Zadonsk and St. Theophan the Recluse on the grace of episcopacy abbot, associate professor, candidate of historical sciences, Head of the Department of Theology of Ryazan State University named after S. A. Yesenin The message is devoted to the analysis of the spiritual heritage of two saints about the grace of the episcopacy, more broadly, the priesthood, which they represented in action and could testify to in word. As Saint Tikhon noted, “he is a good shepherd who teaches, and what he teaches, he shows in himself.” 649 Leaving the archpastoral ministry, the two saints devoted themselves to spiritual and theological studies. Saint Tikhon retired in 1767, Saint Theophan - a century later - in 1866. During the period of their active archpastoral service, one is surprised by the severity with which they accompanied their church teachings. Saint Tikhon likens the accusatory word of a shepherd to a bitter medicine that we take for the sake of healing, “so the accusatory word of our passionate flesh is not pleasant, but it is useful for the soul.” 650 And this severity, to which they boldly call, first of all corresponds to their practical life and is based on ancient church statutes, rules of life that would be accepted for all Christians. On the other hand, in the practice of their hierarchal service, the unity of the amazing meekness that they showed in their lives and ministry is revealed. From materials collected by Archimandrite Georgy (Tertyshnikov), it is known that Saint Theophan, not wanting to reprimand anyone, entrusted this to his assistant, the priest, himself striving with love and merciful words to heal the priestly brethren, for whom he felt responsible. The example of humility shown by Saint Tikhon became a classic example when he threw himself at the feet of the abbot who slapped him in the face and began to ask for forgiveness for driving him into such a frenzy. These examples truly show their humble and meek hearts. One of the main provisions that unites the teachings on the shepherding of the two saints is the understanding of the bishop’s ministry as an apostolic one. According to the ancient monument “Didache” (“The Teaching of the Lord to the Nations through the 12 Apostles”), an apostle was considered one who did not stay anywhere for more than three days. And although the saints lead a different way of life, heading departments and tirelessly caring for the flock entrusted to them, the same grace rests on them as on the apostles, who in ancient times taught and enlightened “many languages” with the light of the Christian faith. Saint Tikhon taught: “After the blessed death of the apostles of the saints, their successors arose - the saints of Christ, shepherds and teachers, who, with the same teachings, shepherd the Church of Christ, instruct, confirm and send, with the help of God, into the heavenly fence.” 651 In the book “The Outline of Christian Moral Teaching,” St. Theophan also clearly formulates this thought: “The Lord handed over the structure of His kingdom, that is, the Church, to the apostles, so that they would teach, baptize, and be taught to guard, the apostles to the bishops, the bishops to share their apostolic work with the priests. The work of all of them is to build up the house of God through teaching, sacraments, sacred rites, leadership, or, what is the same, to shepherd the church.” 652 In the theological tradition, this connection is called the continuity of the episcopal ministry, a sign of the apostolic church in this grace-filled ministry with a supernatural abundance of spiritual gifts. Interpreting the apostolic words: the Lord “gave the two Apostles... the same shepherds and teachers for the perfection of the saints for the building up of the body of Christ” (Eph. 4:11), St. Theophan notes: “The saints are made saints through shepherds. This does not mean that they have personal power or that they have an inaccurate source of power; but the fact that 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.” 653 The saints became saints through church pastors who imparted to them the gifts of the church, the gifts of the Holy Spirit, with which they partook and became those whom the Grace of God created them. “Bishopricism is the root of shepherding. It pours out grace from God through the priesthood to the whole world, especially to believers.” 654 In connection with this height of episcopal service, the second provision follows that those elevated to such a high service are obliged to constantly be in self-improvement and the improvement of the flock entrusted to them, despite all the difficulties of this matter. On this occasion, Saint Theophan gives a wonderful image in his interpretation of the pastoral epistles: “As a warrior is all in his army, an artist is all in his art, a scientist is all in his science, so be you all in your shepherding.” 655 This attitude is not clear to everyone, especially among modern youth. The archpastor must also be an excellent teacher, an expert on the human soul, a guide to the Kingdom of Heaven. According to the remark of St. Tikhon: “The shepherd must teach people without fail, lead them to true repentance, plant the fear of God and love in human hearts, frighten fearless and unrepentant sinners with the judgment of God, encourage those who are confused, doubtful and prone to despair, with the mercy of God and the consolation of the Gospel; superstitions, schisms and heresies to be eradicated.” 656 Saint Theophan also noted the need for sensitive and experienced leadership: “The educator must go through all the degrees of Christian perfection, so that later in his activities he can control himself, be able to notice the directions of those being educated and then act on them with patience, successfully, strongly, and fruitfully.” 657 These words are spoken not only about the teacher, but also about the responsibility that one has to bear during hierarchal service in relation to the priests being flocked and being educated. One of the features of episcopal service, according to St. Tikhon and St. Theophan, is the “fear of saving.” This corresponds to the purpose of the bishop’s rod: to rule, attract and punish. Like a staff, which is an image of power, it is called upon to serve as intimidation. The difficulty in hierarchal service is, as defined by both saints, the constant struggle against the spirits of darkness. Saint Tikhon noted: “Even more so in a visible battle, skillful and wise leaders are required, where people fight with people and flesh with flesh: how much more in a spiritual battle should leaders be intelligent and wise, where people fight against demons, and flesh and blood fight against invisible and cunning spirits” 658. This is the highest degree of responsibility due to the complexity of internal confrontation. Therefore, according to the words of Tikhon of Zadonsk, archpastors and shepherds are accompanied by the “impossibility of dozing.” Another thesis that is voiced by the two saints is worthy of attention - they call on every archpastor to be prepared for persecution. As St. Tikhon notes: “Although all Christians are subject to all persecution, as in the words of the Apostle, “all who want to live piously in Christ Jesus will be persecuted” (2 Tim. 3:12), but shepherds are especially subject to this. The reason for this is that they destroy the kingdom of the devil by preaching the word of God, they reveal its charm and darkness, they capture human souls at his hands and bring them into the Kingdom of Christ; For this reason, the devil is even more furious and rebels against them, and initiates all persecution through evil people, as his true weapon. For this reason, good shepherds must prepare themselves for patience, and always, like a ship on the sea, expect the storm of disaster that comes, and bear with a patient heart what it finds.” 659 In this sense, the two saints testified to these words with their very lives, truly being confessors amid the sorrows that surrounded them during their hierarchal service. Thus, the works of St. Tikhon and St. Theophan the Recluse deeply illuminate the main aspects of pastoral ministry. The individual instructions of the two saints, despite the difference in their spiritual and life paths, do not reveal fundamental differences in the interpretation of various aspects of pastoral ministry. The saints not only do not contradict each other, but are like-minded, their views complement each other in creating a unified picture of pastoral ministry. Works by Rev. Maximus the Confessor as part of the Russian “Philokalia” of St. Theophan abbot, candidate of theology, teacher of the Moscow Orthodox Church “When reading, the main goal of life must be kept in mind, and pick everything up for her. Something whole, coherent, will be formed, that's why it's strong. Strength of conduct and conviction will convey strength of character.” 660 St. Theophan the Recluse on reading the patristic works, regarding the writings of St. Maxima “The ascetic word” is useful for everyone a Christian, but especially for those “whose life is asceticism.” St. Photius. 193 library code Saint Theophan the Recluse is one of the most prominent Russian fathers of the 19th century. - known as the author of soul-helping works and as a translator of patristic texts of ascetic content, most of which were the so-called Russian “Philokalia”, which differs significantly from the Greek. We will try to consider the methodology for creating this collection using the example of the attitude of St. Theophan to the legacy of one of the greatest fathers of the Church, St. Maximus the Confessor. From the letters of Saint Theophan one can trace how he gradually approached the work of St. Maxima. Initially, he thought about the works of St. Maxim as published in a separate leading collection: “From such articles as St. Maxim, you should compile a collection and always have it on hand. This would be a spiritual locomotive 661. Once! Now I can handle the messages. Then I will undertake to compile a collection of names from all the holy fathers.” 662 However, a little more than two months later he is already thinking about St. Maxim as part of the “Philokalia”: “In what order things will go there, I don’t know yet - Nil the teacher, Climacus, Barsanuphius and John, Dorotheus, Ephraim the Syrian, Isaac the Syrian. A selection will be made from all of them - in some kind of system, I think - about the fight against passions - or as necessary. This will take two volumes, if not more. But we also need Philotheus, Theodore of Edessa, John of Corinth, Diadochus, Maximus the Confessor, and the like. Another volume." 663 Another six months passed, and thoughts about translating the ascetic works of St. Maxim took on an even more distinct character. By the nature of his writings, Rev. Maxim was rated as a high seer of secrets, whose works had to be translated anew along with the works of St. Theodore the Studite and Simeon the New Theologian: “What did you ask about the “Philokalia” - what will be included there? Everything that is in the current “Philokalia”, with the addition of the missing paternal writings about asceticism. From those fathers who have been translated, make an extract - in the form of theories of asceticism; so take it from St. Ephraim, Isaac the Syrian, from Barsanuphius, from St. Chrysostom, from the Nile. Translate the ladder again with the addition of all the interpretations, Ask. the writings of Maximus the Confessor, Theodore the Studite, and Simeon the New Theologian. From all this, I believe, there will be 10 volumes collected.” 664 The year was 1875. A little more than ten years passed, and Saint Theophan became very deeply involved in the translation of the works of St. Maxima. On November 23, 1886, in the midst of work on the 3rd volume of the Philokalia, he wrote: “I am well. But kicking your legs deprives you of sleep, and this causes a certain weakness. But she's leaving soon. I am sitting above Maxim the confessor. He is a great contemplator! And you don’t always reach its height, but you penetrate its depths. And his speech is always full and vast. And sometimes it’s compressed. It is not uncommon to use paraphrases instead of literal translations. What does the Latin translator, my best assistant, do..." 665 At that moment St. Theophan worked on the complex theological chapters of St. Maxim, some of which he will have to reduce later. "St. Maxim left many writings, both dogmatic and accusatory, but more moralizing and ascetic,” 666 – this is how St. wrote. Theophan, summarizing his works, contrary to modern classifications of the works of St. Maximus, in which purely ascetic works occupy only two positions. St. Maximus the Confessor is the author of several dozen ascetic, theological, and exegetical works. The Greek Philokalia includes his following works: 1. “Four Centuries about Love” (Capita de caritate – CPG, N 7693. Ed.: Θιλοκαλία. 1782. P. 291–330. 1958. T. 2. Σ. 451; PG. 90. Col. 961–1071. Rus. trans.: Philokalia. T. 3. pp. 163–228). 2. “Speculative and active chapters” (Pub.: Θιλοκαλία. 1782. P. 331–439. 1958. T. 2. Σ. 52–186. Russian translation: Philokalia. T. 3. P. 229–288) 667. 3. “Interpretation of the prayer “Our Father”” (Orationis dominicae expositio - CPGS, N 7691. Ed.: Θιλοκαλία. 1782. P. 440–453. 1958. T. 2. Σ. 187–202; PG. 90. Col. 872–909). It is absent from the Russian “Philokalia”, perhaps because excerpts from this interpretation were included earlier by St. Theophan in the collection. “Patristic instructions on prayer and sobriety” (Moscow, 1889). Translation of St. Theophanes was carried out taking into account the complete Slavic translation of St. Pai siya (Velichkovsky), published by Optina Pustyn (M., 1853). Saint Theophan wrote about the composition of the Greek “Philokalia”: “In the Greek Philokalia the following are placed: chapters on love, numbering four hundred; seven hundred chapters about the Most Holy Trinity, and about the incarnation of God the Word, - more about the virtues and passions; and interpretation of the Lord's Prayer. We borrow from this into our collection: chapters on prayer, everything as it is; out of seven hundred chapters we make a selection of more understandable and more moralizing and ascetic chapters. In place of what is omitted here we introduce, according to the Migne edition: an ascetic word.” 668 At the same time, Saint Theophan was well aware of the Slavic “Dobrotolya”, on which he relied whenever possible, although he wrote about it extremely rarely. 669 Another addition was made to the drafts: “Chapters from the Vatican Codex,” inscribed there with the name of St. Maxima. St. Theophan was aware of the dubious authorship of these chapters, as well as the fact that they were later placed in the Greek “Philokalia” under the name of Elijah Ekdik. 670 Most likely, during the final formation of the text, the saint decided not to deviate more unnecessarily from the Greek original and excluded these chapters. In a footnote to the translated chapters, Saint Theophan wrote quite in the spirit of contemporary science: “Who is right - the Vatican Code or the Greek Philokalia - let the researchers of the historical side of the paternal works decide. Anyone seeking edification can read these chapters with equal benefit.” 671 The Russian “Philokalia” included a new work by St. Maxima, one of his earliest works, ascetic in content: 1) The ascetic word, 672 in the student’s questions and the elder’s answers. Initially, in the draft, Saint Theophan copied the title: “Ascetic,” but then corrected it to “Ascetic.” According to the translator, it was translated according to the PG text. 2) “Four Hundred Chapters of Love” were left unchanged. 3) “Speculative and active chapters”, selected from seven hundred chapters of the Greek “Philokalia”. 673 It should be especially noted that initially Saint Theophan translated almost all 700 chapters - in accordance with the Greek prototype. Then they had more precise names: “2 centurions about Theology, - 5 centurions about virtues and fates.” But later I decided to shorten them and rename them under the single title “Speculative and Active Chapters.” An enthusiastic note in one of the letters quoted above dates back to this time: “There are still five hundred chapters or sayings left. Sometimes you can’t translate more than one of the sayings a day. It can be so difficult to get to the point! Communion with Christ the Lord is widely expounded by him. What is the greatest need?" 674 At such a speed, it is not surprising that a similar remark was made the following year: “Now I’m translating little by little, as you know, St. Maximus the Confessor. It’s difficult!” 675 In the end, 236 chapters were published in printed form, numbered in a single continuous numbering. In one of the draft versions, the choice was made by the hand of the saint himself. The general numbering is crossed out and placed in selected chapters, as in the printed edition. At the same time, in the selected chapters in the draft, after the end of each chapter, the original numbering was put in square brackets, for example, 51 with rep. [2, 49]. The same reference to the correct taxonomy was preserved in one of the more refined versions, but is absent in the printed edition. Shortened chapters were highlighted in pencil. From the fifth centenary, a new numbering began to be used in the draft, and the old one was placed at the bottom of each chapter. 676 That is, Saint Theophan began to shorten immediately, starting from the 5th. This moment is dated from a letter dated March 19, 1887, when Saint Theophan wrote: “I have stopped translating the Maxim of the Confessor in a row, but am making a selection of simpler and more active sayings. He left the same chapters from those already translated; I omitted the rest: so out of 700 there will be hardly 300.” 677 A pencil note by St. Theophan dated June 26, 1886 has been preserved, which contains small clarifications on the writings of St. Maxim, included in the Russian “Philokalia”: "St. Maximus the Confessor begin esp. 1. The word ascetic (brochure). 2. Four hundred about love (book). 678 3. Speculative and active chapters (in notebooks - 5 - with gaps indicated). The rest of it will have to be excluded.” 679 This redistribution of works by Rev. Maximus is generally characteristic of the approach of St. Theophan, who, as is known, preferred practical asceticism to theoretical and mystical theological constructions. Thus, the Russian “Philokalia” included two predominantly ascetic works by St. The maxim is complete, while exegetical-ascetic-theological works were either excluded (“Interpretation of the Lord’s Prayer”) or shortened (“Speculative and active chapters”). It should be noted that these two ascetic works had a fairly rich Slavic handwritten tradition, i.e., before the Russian translation of St. Theophan, they were translated at the school of St. Paisiy Velichkovsky himself and, possibly, his students. P. and M. Zhgun have the main data on this issue. 1. “The Word of Fasting on Question and Answer” is preserved in the following manuscripts (from those stored in the Library of the Nyametsky Monastery): BMN 18 (1771, scribe - Schemamonk Mitrofan from the Nyametsky Monastery). BMN 40 (1777, scribe - monk of the Nyametsky monastery Athanasius). BMN 182 (last quarter of the 18th century, scribe - Schemamonk Platon from the Nyametsky monastery). BMN 239 (last quarter of the 18th century, the scribe of the part we are interested in is Hieroschemamonk Iakinthos). 680 2. “Four hundreds about love” are contained in: BMN 058 (last quarter of the 18th century) under the title: “In the saints of our father Maximus the Confessor to Elpidias the presbyter about love, four hundred chapters.” BMN 127 (last quarter of the 18th century, scribe - Hieromonk Dosifei) under the title: “And among the saints of our father Maximus to Elpidia the priest about love in four hundred chapters.” In addition, in 1853, in Moscow, the Optina Hermitage published a Slavic translation of the “Exposition of the Lord’s Prayer” and the “Ascetic Word”, corrected by Tertius Ivanovich Filippov with the participation of Hieromonk Ambrose of Optina - with verification against the available Latin text. In a special article by G.I. Benevich about the tradition of St. Maxim in Russia retells the opinion of V.V. Kashirina that in this edition a parallel Slavic (St. Paisius) and Russian translation was proposed. 681 However, in our opinion, there is no parallel text here, but only interlinear translations in a limited number of cases. The researcher V.V. Kashirina herself proposed the following typology for this publication: “Edition of the Paisievsky edition of the translation with the necessary explanations given by the publishers in page-by-page footnotes.” 682 If we take the words from the footnotes as a parallel translation, then the situation becomes more plausible. This publication was discussed by I.V. Kireevsky, who took an active part in the translations and editing of texts, 683 and hieromonk Macarius of Optina. The first, in a letter to Elder Macarius a year after the publication (1854), tried to defend the lofty speculations of St. Maxim in the eyes of the holy Optina mentor: “This is vital and living speculation, which burns like a candle before the Lord, and illuminates everything around it, and lights the lamps in the pure lamps surrounding you - this is the light that we, far from you, look at with reverence and love as God’s gift sent to him for the benefit, admonition and consolation of people contemporary with you. Therefore, forgive me, Father, if I think that Saint Maxim hardly said such things that in a spiritual sense could be incomprehensible to you; although in a literal and outwardly philosophical sense he said many things that, perhaps forever and for everyone, will remain incompletely explained.” 684 This discussion became relevant during the era of St. Theophan’s work on the Russian “Philokalia.” At that time, the situation changed significantly, since Greek editions of the fathers appeared as part of the patrolology of Min, and, in particular, the works of St. Maxima (PG 90, 91). The Moscow Theological Academy began their systematic translation only on the eve of the revolution (the translation was carried out sequentially, including the autobiographical dossier and the initial “Questions to Thalassius”), St. Theophan’s appeal to this source is one of the first in Russian pathological science in connection with the legacy of St. Maxima. PG was not an editio princeps, but simply a convenient publication for St. Theophan. Even the Cretan humanist Nil Damilas had handwritten copies of Capita de caritate and Liber as ceticus in his library and advised them to be read in the Typikon given to the Cretan monastery of Baeonia (1400). Francois Combefis published “The Ascetic Word” in 1675 (Greek text with a Latin translation in the first volume of two, pp. 367–393) - and it was with this publication that the Russian translation of “The Ascetic Word”, published in 1853, was consulted. A critical edition of the monument was completed only in 2000 by P. Van Deun in the Corpus Christiano rum series SG 40 on a number of manuscripts. 685 According to P. Van Deun, the PG volume published in 1860 (J. P. Migne) corrected some erroneous readings of Combefis, but at the same time made new errors. A comparison of the translation of St. Theophan with this critical edition could become the basis for creating a new verified translation of the monument. Preliminary verification of the translation of St. Theophan with the manuscripts of St. Paisiya, on the one hand, and the 1853 edition, on the other, irrefutably shows that he used the 1853 edition as a basis, although he himself went much further. “The ascetic word, in questions and answers BROTHER AND ELDER” 1) The brother asked the elder (2000: saying): I ask you, father, tell me what was the purpose of the 686 incarnation (2000: incarnation) 687 of the Lord 688? - The elder said to him in response: I am surprised at you, brother, that, every day listening to the creed 689, you ask me about this 690. - However, I will tell you that the goal of the 691 incarnation of the Lord was our salvation. 692 (2000: I) 693 Brother said: explain to me, father, how is this? 694 – (2000: I) The elder answered 695: since man, who was first created by God and placed in paradise, having broken the commandment, was subjected to 696 decay and death; then, despite the fact that by the varied providence of God in every kind and kind 697 (2000: no - was directed towards good), 698 constantly succeeded only in the worst, 699 drawn by many carnal passions 700 into despair (2000: life) 701: that for the sake of, the only begotten Son of God, the eternal Word, the hedgehog from God the Father (2000: God) 702, source.” Reconciliation was carried out with BMN 40 (1777, scribe - monk of the Nyametsky monastery Athanasius), with BMN 182 (to a lesser extent) and with the 1853 edition. There are irrefutable signs that confirm the dependence of St. Theophan on the 1853 edition, namely the repetition of the word “and generation” - contrary to BMN 40 and the critical text. Such an addition took place only in one codex out of several dozen, namely Parisinus gr. 1145 (XIV century), which, along with other manuscripts, belongs to the direct tradition of the text. The Combefis included special readings of this codex in the margins of its publication. It is obvious that T.I. Filippov liked the marginal discrepancy, and after checking it, he placed it in the text, from which Saint Theophan borrowed this version. Perhaps, Rev. Paisius used the same edition, following the text of the main manuscript of Parisinus gr. 1098 (XI century), which remains to be clarified. Thus, perhaps without realizing it, Saint Theophan added to the text a version that appeared in the 14th century, obviously later than the older text. This picture is confirmed by the following different readings: hedgehog from God the Father / hedgehog from God God. The first very rare case is supported only by Parisinus gr. 1145 (XIV century), which was mentioned above. This is a key discrepancy with the purely Paisian translation recorded in the BMN group of manuscripts. In some cases, Saint Theophan omits words contrary to all three texts, namely the conjunction “And” at the beginning of the 2nd paragraph and the word “life.” Most likely, these are personal edits of the saint, although they are confirmed by a number of manuscripts hardly known to him. The conjunction “And” is omitted in Vaticanus, Barberinianus gr. 288 (a. 1464–1466, abbr. Barb), Athous Lauras K. 99 (XV century, abbr. lva corr). The omission of the word “life” is attested in Vaticanus reginensis 48 (ΧIV, abbr. Rg), Athous Dionysiou 263 (XVII, abbr. γ). In this case, we can talk about the philological intuition of St. Theophan, when, instead of a free and arbitrary attitude to the text, he found himself in agreement with some manuscripts unknown to him. The version of St. Theophan is interesting, obviously not significantly deviating from the Greek text and its traced Slavic translations for the sake of a more understandable interpretation for the reader. Κυβερνούμενον is translated as “we direct to good” instead of the calque Slavic “we nourish” (BMN 40; 1853). In the 1853 edition, the first note on the text was made here: instead of “cared for” - “controlled”. 703 The logic of the saint’s correction is obvious: since further on it was said about success “in the worst,” he made the phrase more symmetrical or mirror-like, mentioning the goal of guiding Divine Providence—the pursuit of good. The idea of ​​standing in goodness or moving “for goodness” is repeatedly found in his letters: “God does not want the death of a sinner; but he does not force the will, and only does everything to incline the will towards good” 704. At the same time, he managed to preserve the root of the word proposed by T.I. Filippov: “we manage” - “we direct.” Finally, St. Theophan translates “incarnation” with the more traditional theological term “incarnation.” It should be noted that Saint Theophan did not use the term “incarnation” in his works; for him it was a less understandable Slavicism (it appeared several times in manuscripts). He himself loved the expression “embodied economy.” 705 Moreover, incarnation for the sake of salvation is one of the main theological leitmotifs of St. Theophan, which found confirmation in the “Ascetic Word” of St. Maxima. The number of examples could be multiplied ad infinitum. It is obvious that the translation of St. Theophan has special value as a monument of its era, which continues the tradition of Slavic translations of St. Paisius (Velichkovsky) and his translation school. If the translations of Rev. Paisius were Slavic, the Optina editions were often semi-Slavic, then the translation of St. Theophan is the first Russian translation, which, unfortunately, was not even mentioned in the list of translations of the “Ascetic Word” into modern languages, in contrast to the translation of A.I. Sidorov. 706 Nevertheless, it has a number of definite literary merits that could justify the indication in pencil: “brochure.” At least, it is absolutely certain that the thoughts about publishing a separate volume of the works of St. Saint Theophan had Maximus, which is confirmed by his letters 707. We do not know what Saint Theophan’s plans were. Over time, he sacrificed the idea of ​​a separate edition of the “Ascetic Word” for the sake of achieving harmony in the composition of the “Philokalia” - not only at the level of the entire publication, but also, which is quite obvious, at the level of one author - St. Maximus the Confessor. He himself constantly called St. Maxim “to the saints”, which also corresponds to the titles of a number of ancient manuscripts of the “Ascetic Word” 708 and not only... Thus, despite the fact that the editing of the translation of the “Ascetic Word” has not been preserved or has so far simply remained inaccessible to the speaker, it is possible to reconstruct the translation method of the Vyshensky Ascetic from a comparison with older Slavic or semi-Slavic versions. The teaching of St. Theophan the Recluse about the holistic resurrection of man (based on the interpretation of the letters of St. Apostle Paul) Peter (Aleksenko), hierodeacon, applicant for the Department of Russian History Orthodox St. Tikhon's resident of the Spaso-Cholsky Monastery in Trubchevsk Klintsov diocese of Bryansk metropolis Russian Orthodox Church Eschatology of St. The Apostle Paul is contained mainly in the following fragments of his letters: Rom. 2, 6–10; 8, 9; 11, 19–23; 1 Cor. 15, 12–55; 2 Cor. 5, 2–5; Phil. 3, 20–21; Col. 1, 18; 3, 4; 1 Thess. 4, 17; 2 Thess. 1, 6–10, etc. Nevertheless, the developed interpretation by Saint Theophan the Recluse of the Apostle’s teaching about the resurrected man is not present in all of the above passages, but only in the following of them: Rom. 8, 9; 11, 19–23; 1 Cor. 15, 12–50; 2 Cor. 5, 2–5; Col. 1, 18; 3, 4; 1 Thess. 4, 17; 2 Thess. 1, 8; 10. In addition, the Russian exegete sometimes speaks about the state of man in the future century when interpreting verses that are not directly related to eschatology, such as, for example, Rom. 9, 23; 2 Cor. 1, 21–22; Gal. 6.8; Eph. 1, 13–14, 18; 5, 5; 1 Tim. 1, 16. Revealing the features of the resurrected state of human nature according to the gospel of St. Apostle Paul, Saint Theophan the Recluse focuses, firstly, on affirming the resurrection of the integral composition of human nature, secondly, on the universality of bodily resurrection, thirdly, he points out the decisive importance of the present resurrection for the resurrection of the future, and, finally, fourthly, he expresses the Christological understanding of heavenly bliss. In this article we will characterize the main direction of the exegesis of St. Theophan the Recluse, teachings of St. Paul about the resurrected man, namely the idea of ​​his complete resurrection. The Apostle Paul convinces us of the very fact of the general resurrection on the basis of the rising of Christ from the dead. In 1 Cor. 15:12 he proclaims: If Christ is preached as if he has risen from the dead, how can they say among you that there is no resurrection of the dead? In a similar way, according to the observation of A.I. Sokolsky, his Russian interpreter acts: “When analyzing the teaching of the Holy Apostle Paul on the resurrection of the dead, His Grace Theophan tries as clearly as possible to present the close connection that the Apostle establishes between the truth of the resurrection of the dead, on the one hand, and the truth of the resurrection of our Lord Jesus Christ, on the other. The Right Reverend looks at the dogma of the resurrection of Christ as the foundation from which, as an inevitable consequence, follows the immutability of the truth of the general resurrection of the dead” 709. Nevertheless, St. the exegete does not stop at just one statement of dogma, but moves on to its anthropological application. St. Theophan clarifies in his interpretation of this fragment that the future resurrection of the dead concerns only the human body: “So how do some among you say that there is no resurrection of the dead? “Here it is: Christ has risen from the dead.” For He, being God, was also man; as a man, died and buried and then rose again; by which he died, he was resurrected; died in the body, and was resurrected in the body, the very same one that he had when he circulated among us, and in which he was crucified; and after the resurrection it had the wounds received in the crucifixion. So, here is the resurrection of the dead!” 710 A person dies in body, in body and will be resurrected. Particularly emphasizing that the resurrection of the dead extends to the human body, Saint Theophan develops in this case the exegetical motif present in the blessed one. Theodoret of Cyrrhus: “But it is obvious that the Divinity is impassive, but the body is subject to suffering. Christ gave him over to the Cross and raised him from the grave.” 711 However, in the anthropologically differentiated interpretation of Theophan the Recluse, the indication that specifically in man is subject to resurrection in the next century has a special meaning, since the Russian exegete affirms the resurrection of the spirit and soul of man already in the present century. This distinction between “resurrections”, firstly, of three parts of human nature, and secondly, according to different periods, St. Theophan puts, in particular, into another proof of St. Paul to the Corinthians: For what will those who are baptized do for the dead? If the dead do not rise at all, why are they baptized for the sake of the dead? (v. 29). In the somewhat unclear words of the Apostle, the Russian interpreter nevertheless sees an indication of the resurrection power of Baptism: “We are baptized into the death of the Lord with the participation of the power of His resurrection, for he who comes out of the font of a new life already lives. This renewal of life is the guarantee of resurrection, just as the resurrection of Christ is the foundation of the resurrection of the dead. The Apostle says to them: you baptize yourselves who are dead, but who are alive, here spiritually, and then physically. Now suppose that someone is baptized without this hope of resurrection and, therefore, without sharing the power of the resurrection of Christ, what does he do? - The dead enter the font, and the dead come out. Such people are baptized for the sake of the dead, that is, for themselves, and nothing else. Why should I be baptized?” 712 Consequently, a person already emerges from the font alive. “Here” his spirit is resurrected and his spiritual and physical nature is revived from passions, and “later” the body will also be resurrected. From here it becomes clear the saint’s expression that Baptism is the “pledge of resurrection”: “This renewal of life (i.e. Baptism - Hierodiac. P.) is the pledge of resurrection, just as the resurrection of Christ is the foundation of the resurrection of the dead.” 713 It does not mean that the unbaptized will not be resurrected physically, but that the unbaptized will not be resurrected completely. The expression of St. Theophan makes sense if the word “resurrection,” used here three times, the first time means the holistic (three-part) revival of a person, and in the other two times it means the revival of only the body. Baptism is the guarantee of the complete or actual resurrection of a person, just as the resurrection of Christ in the body is the basis of the revival of our body. Comparing the interpretation of St. Theophan with the exegesis of the holy fathers, we note, firstly, that if for Theophan the Recluse in the two parts of nature the resurrection occurs already here, then the resurrection of human nature among the ancients is all in the future. Baptism by the Russian exegete is undertaken for the sake of reviving the spirit, followed by the revival of soul and body from passions. For the ancient interpreters, in Baptism it is not nature that is resurrected, but “righteousness” and “virtue.” The Holy Fathers see the meaning of Baptism for the future resurrection in the “forgiveness of sins,” as St. notes under this verse. John Chrysostom: “Since sin introduced death, then when the root is destroyed, without any doubt, its fruit will also be destroyed. That’s why you speak in advance about the remission of sins, and then you confess the resurrection of the dead, moving from the first to the last.” 714 Baptism provides “forgiveness of sins,” but not the resurrection of human nature in any part of it. Secondly, we note that the resurrection in relation to human nature among the ancient exegetes of the apostle concerns only the body. Yes, darling. Theodoret asks: “If the body is dead and does not rise again, then why be baptized?” 715 He is echoed by the blessed one. Theophylact: “Why, finally, are people baptized for the sake of resurrection, that is, the expectation of resurrection, if the dead do not rise?” 716 For the ancient interpreters, the resurrection is all “expectation.” At St. Theophan’s resurrection concerns not only the body, but all three natural components of human nature. Therefore, in his interpretation, the inaugural sacraments of the earthly Church are the beginning of the resurrection of man. Saint Theophan in the words of the Apostle in 1 Cor. 15, 49: And as we have put on the image (ἐφορέσαμεν τὴν εἰκόνα) of the earthly one, let us also be clothed in the image of the heavenly, - sees the intention to convince Christians of the resurrection: “Let us put on the image, he says, do not doubt. Let us put on the image of the heavenly, that is, we will become as He is. Take evidence of this from the fact that we have put on the image of earthy Adam” 717. In other words, according to the exegete, the proof of the endowment of St. Paul is that if we were born earthly, like Adam, by virtue of death entering his nature, then we will be “reborn” into heavenly ones, like Christ, by virtue of the resurrection entering human nature. However, for the saint, putting on the image of the heavenly is not limited to the work of the physical nature alone. Saint Theophan sees two stages in putting on the heavenly image: “We have put on the earthly image through natural birth; We are spiritually clothed in the image of heavenly things in the font of baptism, and we will fully appear as such after the resurrection in the next century. Having received the pledge of spiritual clothing in heavenly things, do not doubt that you will appear fully clothed in Him, just as you were clothed in earthly things.” 718 The present resurrection of the spirit serves as evidence of the future resurrection of the body. Thus, St. Theophan understands putting on the image of the heavenly not as the resurrection of one body, but as the integral resurrection of a person in spirit, soul and body. This is why baptism is necessary for complete resurrection. It is significant that for the holy fathers (Blessed Theodoret and Blessed Theophylact), the endowment with the image of heaven is limited to the restoration of only the body and does not require the resurrection of any other part of human nature. At St. Chrysostom, and after him Ecumenia, the endowment with the image of heaven is generally interpreted not even in relation to the resurrection, but in relation to the local virtuous way of life: “Is the apostle talking about a being or about a higher life? Obviously about life. That’s why he adds: just as we have put on the image of the earthly, that is, as we have done evil, let us also put on the image of the heavenly, that is, we will do good (v. 49).” 719 Thus, the ancient exegetes do not raise here the question of the relationship between the resurrection of the body and Baptism, which is so organically initiated by the anthropological exegesis of St. Theophan. The decisive significance of the introductory sacraments, not for the physical resurrection, but for the holistic resurrection of man, becomes clearer even more clearly from the interpretations of St. Theophan the Recluse Paul's expression of the betrothal of the Spirit (2 Cor. 1, 21–22; 5, 5; Eph. 1, 13–14, 18). In the commentary on Eph. 1, 13–14: signified by the Holy Spirit of promise, Which is the betrothal of our inheritance (ἀρραβὼν τῆς κληρονομίας), - the Russian interpreter shows that grace here is given to us as a “deposit” of eternal life: “The apostle stretches out his gaze to the future and sees in the gift of the Spirit there is only a deposit towards receiving the full eternal inheritance. Just as in everyday transactions, a deposit means that the bargain has taken place, the purchase has been decided, and the deposit has been given to certify that everything else will be paid, so God, having deigned to enter into a Covenant with us, with the promise of eternal bliss to those faithful to the Covenant, giving the Holy Spirit to those who believe in Christ, the deposit only gives as a certifier that he will give away the entire promised inheritance, or give eternal bliss. For then we have faith in Christ, then we cleave to Him and sacrifice everything for Him, so that we may have eternal life in Him.” 720 Thus, the grace received in Baptism and Confirmation, or the betrothal of the Spirit, is already the beginning of the resurrection of man. Thus, the trichotomous scheme, namely the isolation of the spirit in a person, allows St. Theophan to ontologize the meaning of the introductory church sacraments. And St. himself Paul assured Christians of the future resurrection by pointing to their present grace-filled experience of bearing the Spirit. To Rome. 8, 11 we hear the following of his bright gospel: If the Spirit of Him who raised Jesus from the dead dwells in you, Who raised Christ from the dead, He makes your dead body alive by His living Spirit in you. Saint Theophan, in the logic of his interpretation, again raises the question of the relationship between the resurrection of the spirit of man, already accomplished by the infusion of the Spirit, and the body left to him by death: “man fell spiritually and fell under death; but now he has been restored spiritually: what is death for? Why death was abandoned, the Apostle does not explain, but only confirms that death will also be abolished, as if saying: do not worry! Your dead bodies will also be given life by the power of the same Spirit who already lives in you, following the example and power of the risen Christ the Lord, who is also in you. He who raised the Lord Jesus will also raise your bodies after death; and that this will really happen, take evidence from the resurrection of Christ and from the gift of the Holy Spirit to you. The Apostle everywhere expresses the connection of the gift of the Holy Spirit with our resurrection by calling Him the betrothal of our inheritance - the inheritance of the Kingdom with the risen Christ, therefore, after we are resurrected (see: Eph. 1, 14). The grace of the Holy Spirit is the seed of resurrection, which will certainly vegetate, blossom and bear fruit in due time.” 721 Man, through the infusion of grace, was resurrected spiritually, and from this resurrection the Apostle and his Russian exegete call to be convinced of the resurrection of the body. The death of the body, although it awaits man, has already been abolished by the resurrection of Christ and does not affect the complete resurrection of man. This resurrection depends only on a person’s acceptance of the “seed of resurrection” - the grace of the Holy Spirit. Under this verse St. Chrysostom asks the question about the resurrection of those who did not receive the Spirit in the sacraments, as well as those who accepted, but extinguished It: “Will not bodies that do not have the Spirit be resurrected? But how should everyone appear before the judgment seat of Christ? How can the teaching about Gehenna be reliable? After all, if those who do not have the Spirit are not resurrected, then there is no Gehenna. So, what does what was said (by the apostle) mean? Everyone will be resurrected, but not all to life, but some to punishment, others to life. Therefore, he did not say: he will resurrect, but: he will give life, which means more than resurrection, and is granted only to the righteous. Thus, if, while living here, you lose the grace of the Spirit and die without keeping it intact, then without a doubt you will perish, although you will be resurrected” 722. In other words, if the Spirit does not live in you, He will resurrect you, but He will not give you life. Just as Saint Theophan distinguishes between the incorruption of the body and the integral resurrection, so for St. In John, resurrection refers to the body alone, and quickening “means more” than the resurrection of the body. Likewise, “will be resurrected into death” (“will perish”) also means more than the resurrection of the body, and is only given to sinners. In the anthropological categories of St. Theophan, this “more” means the resurrection of the spirit and soul of man. The very “righteousness” inherited from St. Chrysostom's revival is presented by the Russian exegete as the resurrection of the spirit and the dispassion of the soul. And, on the contrary, according to St. Chrysostom, the “loss” and “non-preservation” of grace, in the categories of St. Theophan, is behind the suppression of the spirit and the “sharpness” of the soul. Consequently, “resurrection into life,” or revitalization, for the Russian interpreter turns out to be identical to the resurrection in God of all parts of human nature. And vice versa, “resurrection into death” will be the resurrection of only a certain part of human nature, namely the body, but with a dead spirit or dead soul. The grace of the Spirit, or the “seal of the gift of the Holy Spirit,” acquired by a person in Confirmation, St. Theophan calls the “ticket to enter” the Kingdom of Heaven in Rome. 8, 9: But you are not in the flesh, but in spirit, because the Spirit of God dwells in you. If anyone does not have the Spirit of Christ, he is not His: “And only the one who approaches its gates, having on his forehead and on his whole being the seal of the gift of the Holy Spirit, is accepted into the Kingdom of Heaven. This is the ticket to entry, which is why it is called the betrothal of the inheritance (cf. Eph. 1:14).” 723 The interpreter made entry into the Kingdom of Heaven fundamentally dependent on the “seal of the gift of the Holy Spirit,” that is, on the resurrection of the spirit in the introductory church sacraments. Let us also note that the “seal,” according to Theophan the Recluse, should be placed not only on the “brow,” but also on the “whole nature” of a person. Theophan the Recluse implies that the spirit resurrected in the sacraments must resurrect the soul and body from passions. Without the “seal” of grace and on his lower nature, man also cannot enter the Kingdom of Heaven, that is, be resurrected holistically. He who puts on an impassive body, but keeps his soul passionate, will not inherit eternal life. In the interpretation of 2 Thess. 1, 8: In the fiery fires that give vengeance to those ignorant of God and those who do not listen to the gospel of our Lord Jesus Christ, Saint Theophan testifies that not only those who do not believe, but also those who do not labor in matters of faith will be condemned: “Eternal salvation will be the lot of only those who believed in the Gospel and were transformed by Divine grace. It is also obvious that by those who disobey the Gospel, the apostle means not only those who do not accept the Gospel and do not subjugate their minds to the yoke of faith, but also those who, although they accept the Gospel, do not live according to its demands, do not subordinate their will and their feelings to the dictates of the Gospel.” 724 Baptism alone, that is, the revival of the spirit, is not enough for the complete resurrection of a person. For an eternal life, it is also necessary to “recreate by Divine grace” the soul and body, that is, cleanse them from passions. The graceless and passionate spiritual and physical nature of the resurrected is doomed to eternally reap corruption (on Gal. 6:8). As for those who have labored in matters of faith, their distribution “to their places,” according to the Russian exegete of St. Apostle, will be carried out by the Lord in accordance with the virtues acquired by each. Yes, St. Paul revealed in Eph. 5:5: For this you know, that every fornicator, or unclean person, or covetous person, who is an idolater, has no inheritance in the kingdom of Christ and God. On this basis, Saint Theophan makes the following generalization: “The unexplored wealth of Christ is all distributed according to virtues, and every virtue has its place and its share of the wealth of Christ. When the Kingdom of Christ comes, then whatever virtue someone has especially distinguished himself with, he will do that, where the part allocated for that virtue is. All, according to faith, who have labored in virtues will be in the Kingdom, and it will be indescribably blissful for everyone to remain there, but everyone will be in his own place and rank” 725. The words “working in virtues by faith” mean the resurrection of the spirit in the sacraments and its subsequent struggle with the passions of the soul and body in the present century. That is why Theophan the Recluse focuses exclusively on the acquisition of virtues in the matter of appearing in glory on Col. 3, 4: “From here it follows: if this appearance in the glory of Christ is glorious and desirable, then we must be jealous and strive only to have our life in Christ and from Christ; and then glory will come by itself. With this conclusion, the apostle’s word returns attention again to what he inspired ahead - to seek the things on high, to philosophize on the things above.” 726 The search for the highest, according to Saint Theophan, is the blessing, or spiritualization, of the soul and body with the spirit. The glory, or grace of God, according to Theophan the Recluse, is inseparable from the virtues of soul and body already in the present century. Saint Theophan expresses this conviction in the exegesis of 2 Thess. 1:10: When He comes to be glorified in His saints and to be marvelous among all who believe, because our testimony is confirmed in you on that day. In the future century, when all that is hidden will be revealed, when “the light of the glory of God’s grace will shine,” then “it will be obvious what perfections someone has acquired through labor on earth, and in which the Divine glory is manifested. For that glory will not clothe them outwardly, but will burst forth from within, from those holy qualities that make up the structure of their souls.” 727 The spiritualization of soul and body in the present century, according to the fair remark of M. Vishnyak, is “an important aspect of the saint’s soteriology: in order to be worthy of eternal glory, it is necessary to be transformed by grace in earthly life; the coming of the Lord will only reveal and bring out what was hidden inside.” 728 Consequently, he who has not acquired virtues will be deprived of the glory of God, that is, in the words of the Apostle from 2 Cor. 5, 2-3, he will appear naked: “When reading: having clothed yourself, you cannot give this text a different meaning than the one that our interpreters give it, that is, not from good deeds and glory. For under this only condition one desires to put on a new, incorruptible body, and without this it is not only not good, but is the beginning of extreme suffering, therefore it cannot be desirable. The Apostle says: we groan in the desire to put on a new, heavenly body, but, of course, with this application: unless, having put on it, we find ourselves naked from the glory, grace and favor of God” 729. So, after the resurrection, a virtuous person will shine from within with the glory of God’s grace, but a passionate person will remain deprived of it. The very mood of those who have the firstfruits of the Spirit, that is, those resurrected in the church sacraments, St. Paul describes as an air of breath for complete deliverance and from the corruption of the body in Rom. 8, 23: Not exactly, but we ourselves are the firstfruits (ἀπαρχὴν) of the Spirit, and we sigh within ourselves, longing for sonship (υἱοθεσίαν ἀπεκδεχόμενοι), deliverance for our body. The true bearer of the Spirit, Saint Theophan certifies what is specifically given to us as the firstfruits of the Spirit: “The firstfruits of the Spirit are the forgiveness of sins, the power to resist sin, peace of conscience, filial boldness towards God and in many the special gifts of the Holy Spirit. All this is a good guarantee that the work of deliverance has already begun - it has begun, and is underway, and gives a foretaste of what will happen in the end. But this anticipation gives rise to sighing, so that what is desired quickly becomes a reality.” 730 Saint Theophan, by distinguishing between the present resurrection in the spirit and the future resurrection in the body, easily resolves the apparent “contradiction” of this gospel of the apostle with the words from Rom. 8, 15: receiving the Spirit of sonship: “But we have already received the spirit of sonship; what else is there to expect? Lordship of the state corresponding to sonship. And not everything is in order within us, there are great attacks from outside, and the body is perishable. So we sigh for all this to pass, for all the hardships and dangers to pass, and for the body to be resurrected, so that we may appear as sons in all the glory of sonship.” 731 If what is calculated above is the “firstfruits,” then what is indicated here is the “completion” of sonship. The resurrection of the body will introduce us into “all the lordship of sonship” to God, but for now this lordship is incipient. Blzh. Theodoret removes this “inconsistency” of the apostle by indicating that in the present age we have not yet become sons, but have only been called by them: “The Apostle said that we have received the spirit of sonhood; however, it teaches more clearly that we have now received a name, but we will have the very thing when our bodies are delivered from corruption and put on immortality.” 732 St. Chrysostom also records the “contradiction” of the apostle to himself: “What are you saying, Paul? Why do you constantly turn back and forth, now exclaiming that we have already become sons, then again counting this good as an object of hope and writing that we still have to receive it? So, correcting this by what follows, (the apostle) adds: deliverance to our body, that is, perfect glory.” 733 As we see, in the reading of St. John the Apostle “corrects” his words about the expected sonship by adding deliverance to our body. So, we are already sons. It is obvious that St. Theophan, this “contradiction” finds not a negative, but a positive solution: the deliverance of our body serves for the saint as a clarification of what remains for a person to be completely adopted. The Russian exegete St. Paul, in fact, there is no “contradiction”: we have already become sons, having received the firstfruits of the Spirit, but we still expect complete sonship through deliverance to the body. We are already sons, but not completely yet. Theophan the Recluse “doubles” the apostolic concepts of resurrection, endowment, sonship 734, distinguishing stages and degrees in them. Thus, the more flexible and differentiated anthropological model of St. Theophan allows him to reconcile two completely opposite understandings of the ancient exegetes, and to deprive the apostle’s gospel of “inconsistency.” Let us also note that as a result of this “doubling” of apostolic concepts, Theophan the Recluse faces another “contradiction” - between the already active spiritual restoration of man and the still fallen state of his body and the universe. Whereas in the interpretation on Rom. 8, 20–21, Saint Theophan admits that “the apostle strictly maintains correspondence in the states of man and visible creation.” 735 Consequently, if the exegete affirms the resurrection of man by the spirit, but the creation has not yet changed in any way, then the only way not to contradict the apostle is to affirm a special way of operating spiritual restoration in the present period. So, on 1 Tim. 1:16 we read: “This restoration begins immediately as soon as someone comes to the Lord by faith. But it matures and is accomplished for the most part in secret. It will appear in all its glory in the future life, where it will receive an external position and condition corresponding to itself.” 736 In this case, Saint Theophan contrasts the two stages of human restoration as operating “hiddenly” / “in all lightness.” In interpreting 2 Cor. 5, 5: But God, who created us into this true reality, also gave us the betrothal of the Spirit, we encounter a similar opposition “mysteriously” / “by the very act”: “Mysteriously we are made partakers of this resurrection in baptism, putting aside in it the old life and putting on the new. But this is only the guarantee, the beginning and the foundation for the future resurrection in glory, like the resurrection of the Lord. Here it works mysteriously by faith and grace in the spirit; and at the general resurrection we will in fact be clothed with incorruption.” 737 In commentary on Rom. 8, 29: being conformed to the image of His Son, this opposition is also expressed as “hidden”/“revealed,” “in full force.” 738 Finally, to Rome. 8, 19: For the creation is longing for the revelation of the sons of God - Saint Theophan characterizes the image of the relationship between the present resurrection in the spirit and the future resurrection in the body through the opposition “it acts within / will appear externally”: “The restoration is already in effect, but within; in the next century it will appear outside. Now it does not reveal itself in its lordship, because that lordship is incompatible with the current state of things. But then the current state of creatures will change and will be applied to the bright state of the restored and renewed human nature.” 739 So, the hidden, mysterious and internal way of working of the spiritual resurrection in the current period is determined by the fallen state of the human body and the universe itself (see also Rom. 8: 18-22). 740 In accordance with the future lordship of man, which is destined to appear outside, the whole creation will change. It is curious that, distinguishing between spiritual and physical restoration in the human condition, Saint Theophan transfers this distinction, in turn, to creation. The holy Russian exegete asserts that creation will be externally transformed in the future, but internally it is already being transformed now. Thus, in the exegesis of Rom. 8, 19, the logic of his own interpretation leads Theophan the Recluse to the following conclusion: “At this point the thought comes that just as the glory of the children of God will be revealed then, but is being created even now, so the creation will then appear in the glory that is being created in it invisibly even now. The future glorious state of all creation and the visible providential actions of God’s omnipotence is being created invisibly even now, and then it will be revealed and visible.” 741 So, the future glorious state of the creation is being created invisibly even now. Thus, the anthropological schemes of St. Theophan the Recluse determine his cosmological views. We think it is unnecessary to say that the named ancient exegetes of St. Paul, who do not distinguish the resurrection of the present man, we will not find statements about any local “glorification” of the creature. So, in the anthropological model of Theophan the Recluse, developed during the exegesis of the Apostle Paul, the resurrection of man requires the revival of all three of his natural components, killed by sin. If a person in earthly life in Baptism was not resurrected in spirit, and then in soul from passions, then, having been resurrected in body, he will be dead. If on earth a person is resurrected in spirit, but not resurrected in soul, then after the resurrection of the body he will also be dead, for not the whole person has been resurrected. Finally, if he was resurrected in spirit and revived the soul, then, having been resurrected in body, a person was resurrected, for he came to life entirely. Thus, for Saint Theophan, the resurrection of a person depends on three conditions. For Theophan the Recluse, the resurrection of man is holistic; it requires the revitalization of his spirit, soul and body as a whole. In conclusion, we note that in the idea of ​​the resurrected man, as in a kind of focus, all the key points of the anthropological exegesis of St. Theophan the Recluse converge. The resurrected or glorified man is the result, consequence and true measure of the primordial, fallen and grace-filled man. About the manuscript “Seeker of Unceasing Prayer” sent to Bishop Theophan the Recluse for review lecturer at the University of Russian The collection of spiritual stories “Seeker of Unceasing Prayer,” better known as “A Wanderer’s Candid Tales to His Spiritual Father,” has a long and complicated publishing history. Despite the fact that the stories have an author and his name is known, this work was almost never published under this name, bearing the indication “author unknown” on the cover. In the works of researchers of the text of the book, I.V. Semenenko Basin and A. Pentkovsky, the authorship of the stories is recognized by Archimandrite Mikhail (Kozlov). 742 The first publication of this work under the author’s name took place in 1992 in the Parisian magazine Symbol. 743 Father Mikhail, in the world Makariy Kosmich Kozlov, was born in 1826 into a family of Old Believers-beglopopovtsev of the Smolensk province. Having reached adulthood, the young man Macarius experiences a spiritual crisis. He begins to doubt whether the Old Believer community in which he was raised from birth is the true Church, and at the age of twenty he decides to join the Orthodox Russian Church. After such a decisive step, Macarius failed to get along with the Old Believers in his hometown; he left it in 1854 and entered the Klimovsky Intercession Monastery of the Chernigov diocese as a novice. At the age of thirty, Macarius went to Mount Athos to the Russian Panteleimon Monastery, where he was tonsured into a ryassophore with the name Meletius. In 1860, on behalf of the monastery, Meletius left for Russia for six years, where he collected donations for the benefit of the monastery, published books, and also traveled to Irkutsk. Upon returning to Athos, Meletius became seriously ill and on October 29, 1866, received the minor schema with the name Michael. In 1867 - the first half of 1868, while recovering, he wrote the book “Seeker of Unceasing Prayer.” In 1874, the monk Mikhail, known for his missionary work among the Old Believers, arrived in the Kazan diocese at the invitation of Archbishop Anthony (Amphiteatrov), who needed an experienced preacher for his diocese. It is quite possible that during one of his trips around the diocese, Father Mikhail met with the abbot of the Cheremis Monastery 744, already familiar to him from Athos, Abbot Paisius (Fedorov), also sometimes mentioned under the name Paisius of Sarov. In 1879, Father Mikhail was sent by the Synod to Transbakal region under the leadership of Archbishop of Irkutsk Veniamin (Blagonravov) 745 and Bishop of Selenga Meletius (Yakimov), where he continued to engage in the conversion of Old Believers. 746 Arriving in Irkutsk, Father Mikhail introduced Archbishop Veniamin to the manuscript of his book “Seeker of Unceasing Prayer.” After some time, the bishop sent the manuscript to his brother Father Theodosius 747 in the Vyshenskaya Hermitage with a request to submit the work of Father Michael for review to Bishop Theophan the Recluse. But just at the time when the manuscript of “The Seeker Unceasingly Prays You” was on its way, Father Theodosius died. Archbishop Veniamin writes on December 3, 1880: “On November 30, as they telegraph to me from Shatsk, my brother Fr. died in the Vyshenskaya Hermitage. Feodosius. I did not have any notification from you whether you sent the deceased Fr. Theodosius manuscript “Seeker of Unceasing Prayer.” He also did not write to me about receiving it. If you still have it, I ask you to send it to the Vyshenskaya Hermitage through the city of Shatsk in the name of the rector, Archimandrite Arkady. Let it be a butt from me to the monastery for the commemoration of my brother.” 748 In the 70s of the XIX century. book about Mikhail has become widespread on lists throughout Russia. The first publication of stories 749 was carried out in 1881 by Abbot Paisius. The book was called “A Frank Story of a Wanderer to His Spiritual Father.” The author was not indicated. In 1882, this work was published by the Russian Athos Panteleimon Monastery in an abridged version entitled “A Wonderful Story about the Grace-Based Effects of the Jesus Prayer.” In 1884, the Archangel Michael Monastery carried out the third revised edition of book 750 (the second was in 1883). This publication was edited by Bishop Feofan (Govorov), who was in seclusion. The text of this particular version received the greatest recognition and distribution. 751 The Preface to the third edition contains the following information about the author: “These stories were copied on Mount Athos by the late abbot of the Cheremis Monastery, Abbot Paisius, from an elder schema-monk, and then, at the request of many who read them in manuscript, they were published by him. It is unknown who compiled them.” The stories could have been rewritten. Paisiy between 1866 and 1869 752 In 1911, Bishop Nikon (Rozhdestvensky) of Vologda published a compilation text of the stories, adding to it a continuation of three more stories contained in the Optina manuscript and originally published in the Trinity Word magazine. Thus, the formation of the modern text of the collection of stories was completed. In total, three manuscripts of the book have been preserved: in the library of Optina Pustyn, the Department of Manuscripts of the Russian State Library and in Paris at the Sergius Theological Institute. Manuscripts and publications form five sources for the stories' text: 2) Sergievsky and Panteleimonovsky lists. 3) Edited by Feofan the Recluse. 4) Edited by Paisiy Sarovsky. 5) Abridged Athonite edition. None of these editions are the original text of Fr. Mikhail. The most complete version and chronologically earlier is the Optina manuscript “The Story of a Wanderer, a Seeker of Prayer.” The first edition of 1881 (Abbot Paisius) is recognized as the most stylistically and meaningfully revised. 753 For the 1884 edition, the text of the stories was significantly revised by Bishop Theophan the Recluse. In the first edition and in the Optina manuscript, the interlocutor is a certain nameless friend. Theophan the Recluse turns him into a priest and confessor. Now all stories become confessions. With the appearance of a confessor, the title of the book, which was given to it by Abbot Paisius (“The Story of a Wanderer to His Spiritual Father”), acquires its plot justification. Theophan the Recluse excluded from the “Tales of the Wanderer” fragments containing criticism of the clergy. For example, a priest who forbade the wanderer to read the Bible disappeared. Preachers who were unable to explain the essence of prayer have disappeared. Also, Theophan the Recluse crossed out rude or seductive episodes, including those of a carnal nature. Theophan the Recluse also restored in the book a plot that was present in the Optina manuscripts of “The Wanderer’s Tale”, but was omitted in the edition of Abbot Paisius, namely, the narration in the second story about the salvation of the wanderer from the wolf with the help of a rosary and the subsequent conversation with fellow travelers about the materialization of spirits. Consequently, Bishop Theophan had at his disposal the manuscript of “The Wanderer’s Tale,” which was more complete than the first printed edition. 754 There is also a mention in the correspondence of Theophan the Recluse of the title of the book given to her by Fr. Michael: “Do you want to learn the Jesus Prayer according to the model prescribed in this book. (Athos Manuscript: “Seeker of Unceasing Prayer.” There is also a printed book).” 755 Consequently, Saint Theophan was familiar not only with the Optina list, but also with the author’s manuscript of Fr. Mikhail. It is a pity that this no longer had any significance, since the Vyshensky Recluse became acquainted with it after work on the third edition was completed. Thus, according to Fr. Basil (Grolimunda), the text corrected by Bishop Theophan became “canonical” and widely used. 756 Unknown letters of St. Theophan to M. V. Karasev member of the Russian Genealogical Society member of the Historical and Genealogical Society (Moscow) In the archives of St. Petersburg, we discovered many new handwritten originals of the published works of St. Theophan, manuscripts of his lectures. And among other things - seven previously unknown letters from St. Theophan to Maxim Vasilyevich Karasev. 757 The first letter is dated December 4, 1881, the last letter was written July 11, 1893, that is, six months before the death of the saint. Three of them are small notes related to confusion in the address. This correspondence brings to us the living, not prepared for academic publication, but the colloquial word of St. Theophan, conveying, as is now customary to say, his active civic position, when he used every opportunity to fight sects, in our case, the Pashkovites. We think that earlier researchers did not discover these letters, since the matter in which they are found is very curious. Lived in the last quarter of the 19th century. in St. Petersburg on Vasilyevsky Island in Volkhovsky Lane, peasant Maxim Vasilyevich Karasev. Engaged in trade in the city, he continued to be considered a member of the peasant class, like most other people from the village. Maxim Vasilyevich had a passion: in his free time from trading affairs, he wrote poems and brochures for the occasion, for example, “On the miraculous salvation of Emperor Alexander III” (during the crash of the Tsar’s train on October 17, 1888), “Possible patriotic thoughts in memory of the thirtieth anniversary of the liberation of peasants from serfdom” and the like. He was also a collector of celebrity autographs. He came up with a completely original idea on how to replenish his autograph collection. He sent some of his brochures to patriarchs, metropolitans, archbishops and bishops, archpriests, priests and other persons. 19th century etiquette demanded a response to any letter received. Persons who received the brochures usually answered very briefly: “Dear Maxim Vasilyevich, thank you..., I wish...” These answers, dividing the comrade’s addresses according to the degree of importance, Karasev bound into 2 books: 1. Letters from priests, starting from August 15, 1889, to whom M.V. Karasev sent the brochure “On the miraculous salvation of Emperor Alexander III” (during the crash of the royal train on October 17, 1888). After the table of contents of the letters there is a note from the author: “This book, as an unprecedented rarity, costs 400 (four hundred) rubles. Property of M.V. Karasev. St. Petersburg Bound September 24, 1900. This manuscript contains 403 leaves.” 2. Answers from higher-ranking persons: some members of the royal family, patriarchs, archbishops. It is written in Karasev’s hand: “This book, as an unprecedented rarity, costs 1000 (one thousand) rubles.” Further heading: “Correspondence of the self-taught peasant (village poet) Maxim Vasilyevich Karasev with patriarchs, metropolitans, archbishops and bishops, archpriests, priests and other persons. Bound September 24, 1900." Around the same time, another eccentric lived in St. Petersburg - a merchant of the second guild, bibliophile Nikolai Yakovlevich Kolobov. The Kolobov timber industry company was founded by a native of the Kostroma province, Yakov Ivanovich Kolobov. The sons of Yakov Kolobov - Nikolai and Fedor - continued their father’s business. They owned vast plots of land in St. Petersburg, a sawmill, a warehouse, a wholesale office, real estate - eleven houses on the Petersburg side and four on the Vyborg side. Fyodor Kolobov was the headman of the Church of the Transfiguration on Koltovskikh. The second brother, Nikolai Yakovlevich Kolobov, is known as a passionate bibliophile. Since the Kolobov family was patriarchal, books were not tolerated in it, and he had to bring books home secretly, through the back door. As an adult, Nikolai Yakovlevich Kolobov set up a book depository in the attic and secretly sorted books at night. His library grew very quickly. Despite his desperate stinginess, Kolobov wanted to have rare and interesting books. After the death of his mother and brother, Kolobov became interested in massive purchases; of course, among his acquisitions there were also valuable books. Then he hired a librarian, but also a completely inexperienced person, by profession a postman, who began to go shopping and buy books, not understanding anything about them. Kolobov built a special two-story building for the library, which he equipped with excellent shelves and dreamed of putting the books in order. But he didn’t have time - in 1917–1919. The book collection of N. Ya. Kolobov entered the Library of the Academy of Sciences. Now in the Manuscript Department of the Russian National Library in St. Petersburg there is fund 359 - the collection of N. Ya. Kolobov. An explanation is given for the inventory: St. Petersburg merchant of the second guild, member of the city duma, collector. This fund contains two volumes of letters, bound by Maxim Vasilyevich Karasev and purchased, apparently, by the postman, an assistant to the bibliophile Kolobov, with Nikolai Yakovlevich’s money. A list of the authors of the responses has been compiled for the letters - among them is the name “Bishop. Feofan." As already mentioned, the answers, as a rule, were polite replies: “Thank you, I wish you, continue.” On page 17 there is a copy made by Karasev of the answer of Metropolitan Isidor Nikolsky of Novgorod. A copy - because Maxim Vasilyevich was very kind to this hierarch, and “the original (according to Karasev’s remark) is in a frame under glass.” Fortunately, Maxim Vasilyevich was not too ardent a fan of Bishop Theophan, and the original letters of the saint were kept in the file. On page 789 (i.e., closer to the end of the folio), the first is a copy of Karasev’s original message to the bishop. Feofan. We present it as an example of the kind of letters that came to Vysha. We know St. Theophan's answers to the messages to him, but what he received from his correspondents is known to us in rare cases. To the Most Reverend Bishop Theophan, who resides in retirement in the Vyshenskaya desert near the city of Shatsk, Tambov province. Most Reverend Bishop, God-wise Archpastor, most loving father! Having sincere respect for Your Eminence after reading in 1867 your praiseworthy speech, delivered by you on May 29, 1859 to the Holy Synod when you were named Bishop of Tambov, and then, as an amateur before reading spiritual books, I read with particular pleasure in the public library your various wonderful scholarly interpretations of the Holy Scriptures, works included in “Home Conversation”, published by Mr. Askochensky. Finally, as a lover of the Word of God, the Most Reverend Gury, Archbishop of Tauride, sent me your venerable recent work, consisting of letters against the impostor teacher of the faith Pashkov, which I read with the greatest pleasure and mentally thanked you several times, holy lord. From all of the above, worthy Theologian, please see that I unfeignedly have the said respect for you. Based on these feelings, I have dared to send you this time a pamphlet of my own feeble-minded composition, “Sorrowful Feelings and Others,” which would you like to read and say something about it to my ignorance. I will forever treat Your Eminence with respect and heartfelt goodwill. May the Lord protect you from illness for many years to come. Entrusting myself with many sinful things to your holy prayers, Your Eminence, the most merciful Archpastor and Father, the most humble novice peasant Maxim Vasiliev Karasev. St. Petersburg, October 17, 1881 V. O., Volkhovsky lane, no. 4. 758 Let us remember that by that time Saint Theophan had been in seclusion for more than one year. Here is his letter, which is categorically different from the answers of other persons stored in the file. God's mercy be with you! I waited - I waited for your brochure and did not wait. Meanwhile, having submitted a reply with receipt of your letter, I would like to send you several copies of the Letters to S.P.B. - I don’t want to put it off any longer and am sending them. I think there are them there in S.P.B. distributed somewhere in churches. I think it’s better for you to know who in your circle they might be more useful to. This is what makes me send them. From the side I heard that Pashkov was walking around the stables and along Yamskaya and paying money so that they would listen to what he was talking about... No one, I think, can scout you better. Send your letters there. Words about repentance and Communion And the collection: Rise to Sleep (?) 759 From the saint’s letter it follows that Maxim Vasilyevich did not send the brochure. Saint Theophan, not being able to personally visit St. Petersburg, began to use Karasev as one of his local agents. Not all letters have survived. Next are several notes dating from November 1890, from which it is clear that Theophan the Recluse sent his works to Karasev. The saint in his address called Karasev Vasily, not Maxim, and he was never given a parcel. After several letters to the post office, the saint writes: “Your post office did not verify my ID. And they demand something new. Fearing that they might find something else unsatisfactory, instead of messing with the post office, I am sending you other copies of each. Let Vasily receive those, and you will receive these - If Vasily is not there at all, then let the post office put the previous parcel wherever it wants...” 760 In 1892, Karasev’s trading affairs deteriorated, he complains about these circumstances to the bishop and receives from him the following letter (dated November 15, 1892) - relevant for businessmen at all times. “I am very sorry about the deterioration of your trade affairs. May the merciful Lord be pleased to return their good course to you! On your part, you will restore the faith in yourself that everything is from the Lord. And just as He is always good, this too is for your good, if not for your worldly good, then for your spiritual and eternal good. Having established yourself in this belief, examine yourself and your entire life to see if there is anything wrong there that, however, was not cleansed by repentance, contrition and confession - not corrected, if correction was possible. If nothing like this is found, then your situation will be similar to Joblevo. Therefore, enter into his spirit and say to yourself heartily: “The Lord gave, and the Lord takes away. Be His Holy Will.” Submit to this Holy will without complaint and take every possible care so that no thought that is displeasing to God does not slip into your heart, much less a grumbling feeling that is dissatisfied with God’s destinies and descends into despair. Stand calmly and courageously before these destinies and prepare to endure everything. – This is the main virtue expected of you by the Lord in your current position. Believe that what God judges is good. It may be sorrowful, but somehow sorrowful, this sorrow is transitory. God will delight you and you won’t look back until everything gets better. Pray, pray earnestly, but do not say demandingly: Lord give me this, give me that, but give everything to the will of God. You can cry: Lord! You see how hard it is for me; help me, O Merciful One, and do with me according to Your mercy. May the Lord comfort you! Save yourself! Your good friend. E. Feofan." 761 Next is a letter dated March 17, 1893. Less than a year remains before the repose of the saint. “You are all about your trading affairs! Otherwise, you can’t do it. Whatever destiny you have chosen for yourself to spend your temporary life, you must take care of it and take care of it. Others take care of their own, and you take care of yours. God bless you and help you... Cast all your sorrows on Him, and He will not disgrace your trust. Our external fates are changeable... sometimes it’s very good, sometimes it’s not very good. Our business is to be satisfied with both: for everything is from the Lord. The Lord's thoughts are from ours as heaven is from earth, and it happens that when the Lord arranges for us what is best for us, we do not find it so. Why? Because we look at the matter with temporary eyes, and consider us to be best only that which is such for temporary life; but the Lord looks at both our temporary and eternal, and wants to turn the temporary into a means for the eternal. Whose situation was better, the rich man or Lazarus in the parable? Looking at both with the eyes of time, no one, I believe, considered Lazarus’s position to be better than the rich. But in reality, how did it turn out? I remind you of this not because I do not wish you the well-being of the rich, but in order to make you think that it is not the best if you do not care in your soul to be like Lazarus. What's in Lazar? The main thing is that he was satisfied with his position and handed over his entire fate into the hands of God - and was completely calm about himself. Borrow this. Then for you, no matter what happens to you, everything will be good and joyful... What the Lord judges for you, who knows? – There is no sin in wishing the best for yourself, but there is no need to exclude others from this either. Grant, Lord, to me too. And if the best for one will inevitably be to the detriment of the other, then how to settle down?! - If we want to arrange ourselves according to God, then we must arrange ourselves in accordance with the will of God: as God pleases, speak - Thy will be done, Lord! Let's pray about this even more. Set yourself up in this spirit and pray in this spirit!” 762 And finally, the last letter - dated July 11, 1893. In it, as it seems to us, the saint sets out the problems that occupied him in the last months of his earthly life - about the finitude of any business and event and the definitions of God. And it doesn’t matter to whom the letter is written. Inevitably, a person expresses what fills his heart, what is the main thought of his soul. Bishop Feofan's handwriting became difficult to read; this is one of the few letters from the last year of his life. “...In some degree of decline of your competitor, you see that God has interceded for you, and from here you conclude that He, having made such a beginning, will continue to intercede, removing one or another obstacle standing in the way. May the Lord do according to your desire and expectation. Who can put a limit to His mercy? Keep in mind that our Provider has a time limit for every undertaking. Just as the Lord came to organize our salvation when the end of summer came, so every event that concerns individuals has its own time, and when it comes, you will receive what is destined for you. And also remember that the very definitions and their fulfillment, although it always happens according to the will of God, but the will of God is consistent with the moral character of the persons to whom these definitions concern... So we must look strictly so that the feelings, dispositions and aspirations of those expecting mercy from God are always consistent with the Divine requirement and laws... Those whose deeds are in accordance with this are in the house of God as faithful servants and enjoy the special protection and guidance of God’s Providence as strangers to God, but members of his household. Mercy will not fail those who trust in God... Call upon me, says the Heavenly Father, in the day of your sorrow, and I will hear you and fulfill the desires of your heart. God bless you! Vyshenskaya Hermitage Library In 2013, the book series “Library of the Vyshensky Hermitage” was founded at the Assumption Vyshensky Monastery, which publishes books about the monastery, its ascetics and shrines. The editors plan to prepare books about the spiritual heritage of St. Theophan, as well as other publications about the Orthodox faith and saints. In its activities, the editorial board tries to be guided by the words of St. Theophan, the heavenly patron of the Vyshenskaya monastery, who noted that “writing is a necessary service of the Church...” The following books were published in the “Library of the Vyshenskaya Hermitage” series: Kashirina V.V. Egorushka: Stories about the childhood years of Feofan the Recluse. Assumption Vyshensky Monastery, 2013. – 40 p. The cross of monastic life: based on the book of St. Theophan for the Worker “A reminder to the all-honorable nuns of what monasticism requires of them” // Author compiled by Abbess Vera (Rovchan), abbess of the Dormition Vyshensky Monastery. Assumption Vyshensky Monastery, 2014. – 94 p. Nikulina S. O. Recluse Bishop Saint Theophan: Poem. Assumption Vyshensky Monastery, 2014. – 56 p. Feofanovsky readings. Vol. VII: Sat. scientific Art. / Ed. V. V. Kashirina; Ryaz. state Univ. S. A. Yesenina. – Ryazan, 2014. – 220 p. Anniversary calendar: 200 years since the birth of St. Theophan, the Recluse of Vyshensky // Compiled by: Kashirina V.V.; Artist: Voronova L. A. Assumption Vyshensky Monastery, 2014. – 9 pages. Teacher of piety: Theophan the Recluse through the eyes of children / Comp. V.V. Kashirina. – Assumption Vyshensky Monastery, 2015. – 156 sheets, ill. Feofanovsky readings. Vol. VIII: Sat. scientific Art. / Ed. V. V. Kashirina; Ryaz. state Univ. S. A. Yesenina. – Ryazan, 2015. – 516 p. Vysha. Revival: Orthodox calendar for 2017. – Assumption Vyshensky Monastery, 2016. Review by Archimandrite Zosima (Shevchuk) of the final qualifying work of Sergei Vitalievich Kozak, a fifth-year student at the Vladimir St. Theophan's Theological Seminary (done at the Department of Pedagogy), on the topic “The pedagogical element in the legacy of St. Theophan the Recluse: theory and practice.” Kozak S. V. Pedagogical element in the theology of St. Theophan The recluse: theory and practice. Final qualifying work of a student at the Vladimir Theological Seminary in the discipline “Orthodox Pedagogy.” Copyrighted as a manuscript, 2013. Scientific supervisor, Doctor of Pedagogical Sciences, Prof. S. I. Doroshenko. From the library of the Vladimir St. Feofan Theological Seminary. Theophan the Recluse, St. The path to salvation. M.: Publishing house of the Moscow Patriarchate, 1996. P. 32. Theophan the Recluse, St. The path to salvation. M.: Publishing house of the Moscow Patriarchate, 1996. P. 33. Petrakova T. I. “Spiritual foundations of moral education.” [Electron. resource] – 10.28.15. http://www.verav.ru/biblio/monogr/donv. html#Probl_garm Theophan the Recluse, St. The path to salvation. M.: Publishing house of the Moscow Patriarchate, 1996. P. 23. Theophan the Recluse, St. The path to salvation. M.: Publishing house of the Moscow Patriarchate, 1996. P. 36. Theophan the Recluse, St. Manuscripts from the cell. M., 2001. P. 94. Grigoriev D.I. Orthodox education of children in the family: according to the works of St. Theophan the Recluse. Final qualifying work of a student at the Vladimir Theological Seminary in the discipline “Orthodox Pedagogy.” As a manuscript, 2016. Scientific supervisor, Doctor of Pedagogical Sciences, Prof. S. I. Doroshenko. From the library of the Vladimir St. Theophan's Theological Seminary. 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. IV. P. 136. 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. 324. Words to the Vladimir flock of His Grace Theophan. Vladimir, Words to the Vladimir flock of His Grace Theophan. Vladimir, 1869. P. 118. For more details see: Masalov A., priest. Preaching activity of St. Theophan the Recluse at the Vladimir See. Date of access: 09/19/2012 Feofan, the Recluse of Vyshensky. Contemplation and reflection. M., 2003. P. 245. Theophan the Recluse, St. The path to salvation. M., 2009. P. 30. John (Maslov), schiarch. Symphony based on the works of St. Tikhon of Zadonsk. M., 2003. P. 666. Creations like the saints of our father Theophan the Recluse. Outline of Christian moral teaching. M.: Rule of Faith, 1998. P. 508. Theophan the Recluse, St. Interpretations of the Epistles of the Apostle Paul to Titus, to Timothy (Pastoral Epistles). M.: Rule of Faith, 2005. P. 465. (See: Commentaries on Tim. 4, 15). John (Maslov), schiarch. Symphony based on the works of St. Tikhon of Zadonsk. M., 2003. P. 660. Theophan the Recluse, St. The path to salvation. A short essay on asceticism. M.: Rule of Faith, 2008. P. 115. 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. IV. P. 170. Letter No. 703. Wed: Letters on spiritual life. Letter seventeen. “When you take up this matter, then it is fitting for you to read only those books that set out the teaching about the inner life, sobriety and prayer, namely: the Ladder, the words of Isaac the Syrian, the ascetic writings of Maximus the confessor of Simeon the New Theologian, Hesychius, Philotheus of Sinai and other similar writings. Leave all other kinds of scriptures for a time, not because they are not good, but because it is not the right time for you to deal with them in your present mood and aspiration: they can take your mind away from prayer...” 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. III. P. 62. Letter No. 418 dated December 27, 1874 Right there. Vol. I. P. 87. Letter dated February 24, 1875 Right there. Vol. VII. P. 63. Letter No. 1090 dated August 11, 1875 Right there. Vol. VI. P. 142. Letter No. 1004 dated November 23, 1886 700 chapters placed in Greek. “Philokalia”, consist of 200 theological chapters and on the incarnation of the Son of God (Capita theologica et oeconomica - CPG, N 7694; CPGS, N 7694. Ed.: Θιλοκαλία. 1782. P. 331–362. 1958. Τ. 2. Σ. 52–90; PG. 90. Col. 1084–1173) and 500 chapters divided into hundreds (CPG, N 7695; CPGS, N 7715), which are an anthology of various works of St. Maxim, including from “Questions to Thalassius” (1. 48–5. 61), “Ambigus” (5. 62 100) and letters (1. 26–47). Chapters 1. 1–25 are difficult to identify (see: IAB, No. 4. 1551. Nota; 1553). The anthology was compiled, in all likelihood, in the 11th–12th centuries. Anthony Melissa (Disdier. 1931. P. 160–178). (Information is given from the article: Dionysius (Shlenov), Hierom. Philokalia // PE. T. 15. pp. 491–512.) So, for example, in a note in the 78th chapter of the Vatican Codex, which was not ultimately included in the Russian Philokalia under the name of St. Maxim: “From now on, up to chapter 106 inclusive, about prayer; which was noted in the Slavic Philokalia with a special title.” (BRPMA. F. St. Theophan (Govorov). Op. 24. Philokalia T. 3. Doc. 33125. L. 164.) Ilya Ekdik. “Mental flower speaker.” “Educational chapters” (᾿Ανθολόγιον γνωμικόν. Κεφάλαια γνωστικά – CPG, N 6080, 7716; IAB, No. 6. 203–209. Ed.: Θιλοκαλία. P. 529–548. Τ 289–298, 299–314. Col. 1401–1461. Russian translation: Vol. 3. pp. 423–440 – 241 chapters, continuous numbering according to PG 90). In the manuscripts, the chapters included in the “Tsvetoslov...” are attributed, in addition to Elijah Ekdik, to St. Maximus the Confessor, John of Carpathia and Nile of Sinai. St. Nicodemus and St. Theophan wrote about the possibility of identifying the author of the chapters with Elijah of Crete, the compiler of interpretations of the words of St. Gregory the Theologian (beginning of the 12th century). Among modern Scientists have received an ambiguous assessment of this assumption (Laurent. 1958. P. 121–123; Disdier. 1932. P. 17–43). (Information is given from the article: Dionysius (Shlenov), Hierom. Philokalia // PE. T. 15. pp. 491–512.) BRPMA. F. St. Feofan (Govorova). Op. 24. Philokalia. T. 3. Doc. 33125. L. 160. See IAB 1573–1576 (modern critical text and translations). Benevich G.I. Venerable Maxim the Confessor in Rus' and in Russia (1073–1973) // http://www.bogoslov.ru/text/3668042.html#_ftn17. Wed. A new translation by A. I. Sidorov of the Works of St. Maximus the Confessor. Book 1: Theological and ascetic treatises. M.: Martis, 1993. pp. 75–95. Philokalia. T. 3. pp. 132–133. 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. VI. P. 142. Letter No. 1004. Dated November 23, 1886. Right there. Vol. VI. P. 148. Letter No. 1007. Dated February 2, 1887. 163 [5, 1]. 210 [6, 2]. Last 235 [7, 9 2] – draft, clean copy = 236 in the printed edition 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. VI. P. 149. Letter No. 1008. Dated March 19, 1887. There, the Word of Fasting is followed by the teaching “On monastic life and eight thoughts”, the beginning: “The monk’s business is reading and teaching the Divine Scriptures, and singing, and constant prayer, and a little handicraft.” Expositio orationis dominicae and Liber asceticus (see note 12 and Dunaev 2004, No. 1570, No. 1575 (Dunaev does not indicate the authorship of the translations)). Kashirina V.V. Literary heritage of Optina Pustyn. M., 2006. S. 146, 378. From a letter from I.V. Kireevsky to Hieromonk Macarius dated November 13, 1854 // Kireevsky I.V. Reason on the path to truth: Philosophical articles, journalism, letters. Correspondence with the Monk Macarius (Ivanov), elder of Optina Hermitage. Diaries / Comp. N. Lazareva. M., 2002. P. 388. CCGS 40. P. CCLXVI–CCLXVII. looking (BMN 40) intention (1853). BMN 40. Wed. from A.I. Sidorov: Incarnation (hereinafter according to the 1993 edition. T. 1. P. 75). The Lord's Incarnation (BMN 40); Incarnation of the Lord (1853). weighty image of hearing faith (BMN 40); famous picture of faith hearing (BMN 182) hearing the creed (1853). You ask me about this (BMN 40, 1853). looking (BMN 40; 182); intention (1853). for our sake of quick salvation (BMN 40); our salvation (1853). And (BMN 40; 1853) omitted St. Feofan. And the brother said: What are your words, father (BMN 40; 1853). Wed. from A.I. Sidorov: As you say, father (1993. T. 1. P. 75). and the elder answered (BMN 40; 1853). sub-pad (BMN 40) sub-pad (1853). rode (BMN 40) + and rode (1853). we direct for good: we nourish (BMN 40; 182; 1853). Wed. in A.I. Sidorov: Slave (1993. T. 1. P. 75). stay in great time (BMN 40; 1853). drive (BMN 40); bring (1853). hopelessness of life (BMN 40); to the hopelessness of life (1853). It is obvious that the word “life” is omitted by St. Feofan. Wed. by A.I. Sidorov: to hopeless [disappointment] in life. God is from God (BMN 40) God is from God the Word (BMN 40; 182); from God the Father (1853). Our Reverend Father Maximus the Confessor’s interpretation of the prayer “Our Father” and his own word of fasting on the question and answer / Transl. to the glory O. Paisiya (Velichkovsky); Per. in Russian T.I. Filippova with the participation of the priest. Ambrose. M.: [Ed. Optina Pustyn], 1853. P. 51. 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. VI. P. 60. Letter No. 959. Dated July 14, 1888. Right there. Vol. II. P. 230. Letter No. 360; Vol. III. P. 133. Letter No. 481. CSSG 40. P. 20. Translations mentioned are: French (1), German (4), English (1), Italian (3), Modern Greek (1), Swedish (1), Romanian (1), Russian (1, but 3 are needed), Polish (1), Serbo-Croatian (1). See: “Corporating 3 tons. Kindness.” “I think I’ll finish soon.” I wanted a special book from St. To release Maximus the Confessor, but I changed my mind... That’s why I’m transferring him. In the Philokalia - from it - 4 hundred about love... 2 hundred. about theology, - 5 hundred about virtue. and vices... and the interpretation of the Lord's Prayer, - 1100 sayings or chapters... There are wise... But there are incomprehensible... Here, involuntarily, you rise to cunning. “As soon as I finish it, the volume will be compiled, again thick” (Works like the saints of our father Theophan the Recluse: Collected letters. Published by the Holy Dormition Pskovo-Pechersky Monastery and the Pilgrim Publishing House, 1994. Issue VII. P. 195. Letter No. 1176. Dated October 30, 1886). CCSG 40. P. XVII. Note 9 (list of lemmas). Examples “like our holy father Maxim”, “like our reverend father Maxim”. Sokolsky A.I. Bishop Theophan as an interpreter of the messages of St. Apostle Paul: Course. op. student of the XXXVIII graduation. KazDA, 1896. – 157 p. P. 105. Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the First Corinthians. M.: Rule of Faith, 2006. P. 685. John Chrysostom, St. Conversations on the First Epistle to the Corinthians // Decree. op. T. 10. P. 432. PG 61:363. Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the Ephesians. M.: Rule of Faith, 2004. pp. 115–116. Theophan the Recluse, St. Interpretation of the Apostle Paul's Epistle to the Romans (chapters 1–8). M.: Rule of Faith, 2006. pp. 635–636. John Chrysostom, St. Conversations on the Epistle to the Romans // Decree. op. T. 9. P. 651. PG 60:519. Theophan the Recluse, St. Interpretation of the Apostle Paul's Epistle to the Romans (chapters 1–8). M.: Rule of Faith, 2006. P. 629. Theophan the Recluse, St. Interpretations of the Epistles of the Apostle Paul to Thessalonians, Philemon and Hebrews. M.: Rule of Faith, 2005. P. 357. Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the Ephesians. M.: Rule of Faith, 2004. P. 493. Theophan the Recluse, St. Interpretations of the Epistles of the Apostle Paul to the Colossians and Philippians. M.: Rule of Faith, 2004. P. 225. Theophan the Recluse, St. Interpretations of the Epistles of the Apostle Paul to the Solunites, Philemon and Hebrews. M.: Rule of Faith, 2005. P. 364. Vishniac M. Eschatology of St. Theophan the Recluse (based on the interpretation of the 1st and 2nd Epistles of the Holy Apostle Paul to Thessalonians) // Theophan’s Readings: Collection. scientific Art. / Ed. V.V. Kashirina. Ryazan, 2012. Issue. V. S. 248. Theophan the Recluse, St. Interpretation of the Epistle of the Apostle Paul to the Second Corinthians. M.: Rule of Faith, 2006. P. 218. Theophan the Recluse, St. Interpretation of the Apostle Paul's Epistle to the Romans (chapters 1–8). M.: Rule of Faith, 2006. P. 676. Theodoret of Cyrus, bl. Interpretation of the Epistle to the Romans // Decree. op. P. 154. PG 82:137. John Chrysostom, St. Conversations on the Epistle to the Romans // Decree. op. T. 9. P. 666. PG 60:531. Wed. with the characteristic of the spiritual phase of being in the spiritual period in the same way as “hidden” in the priest. Elijah Gumilevsky: “The pneumatic phase of life began with Christianity. This phase is individually completed in Christ and hidden with Him in God so that its revelation through the appearance of Christ would be a revelation in the life of each individual person (Col. 3:1-4). Thus, the secret of the spirit works in each individual person. Pneumatic is the hidden state of every Christian” [Gumilevsky Elijah, priest. The teaching of the Holy Apostle Paul about the natural and spiritual man. Sergiev Posad, 1913. P. 95]. Reasoning here in the spirit of St. Feofan, further, however, the author relates the pneumatic state of man only to the future age and on this basis denies the spirit to belong to human nature: “But still man remains sowing into the spirit, that is, living spiritually, being fertilized from the outside, receiving his spirituality from the outside; therefore, it is not possible to talk about the Christian’s πνεῦμα as a new bearer of life. We consider the technical meaning of the concept πνεῦμα with the inclusion of all mental life in its content to be definitely established” [ibid. pp. 122–123]. Thus, failure to discern the resurrection in the present age leads to the expulsion of the spirit from human nature. Theophan the Recluse, Tue. Interpretation of the Apostle Paul's Epistle to the Romans (chapters 1–8). M.: Rule of Faith, 2006. P. 667. Mikhail (Makariy Kosmich Kozlov, 1826–1884, in the schema since 1866), head of the Transbaikal anti-schism mission and abbot of the Trinity-Selenginsky Monastery. In 1857–1874 - a resident of the Russian Panteleimon Monastery on Mount Athos, where he wrote a collection of stories “Seeker of Unceasing Prayer.” Mikhail (Kozlov), archimandrite. The story of a wanderer, a seeker of prayer // Symbol=Simvol. P.: Bibl. Slave de Paris, 1992. No. 27. July. pp. 7–135. Kozmodemyansky Michael of the Archangel Cheremis Monastery is a non-functioning monastery of the Yoshkar-Ola diocese of the Russian Orthodox Church. Before the revolution, he was in the Bolshe-Yunginsky volost of the Kozmodemyansky district of the Kazan province. Pentkovsky A. From “Seeker of Unceasing Prayer” to “Frank Stories of a Wanderer” // Symbol=Simvol. P.: Bibl. Slave de Paris, 1992. No. 27. July. pp. 137–166. Vasily (Grolimund), priest. Afterword // Candid stories of a wanderer to his spiritual father. 5th ed., add. P.: YMCA Press, 1989. pp. 293–332. Semenenko Basin I. V. Candid stories of a wanderer: sources of text and literary fate // Church and Time. 2005. No. 1 (30). pp. 168–176. Works like the saints of our father Theophan the Recluse: Collected. pi sem. Vol. II. Ed. Holy Dormition Pskov-Pechersky Monastery and Pilgrim Publishing House, 1994. P. 192. Letter No. 320. Correspondence of a peasant, self-taught village poet Maxim Vasilyevich Karasev with patriarchs, metropolitans, archbishops and bishops, archpriests, priests and other persons.” Part 1 // OR RNL. F. 359. Collection. N. Ya. Kolobova. No. 383.1.