Years of teaching by St. Theophan (Govorov) at the St. Petersburg Theological Academy

Annotation. Three years after graduating from the Kyiv Theological Academy, Hieromonk Feofan (Govorov), by decision of the Holy Synod, was transferred from the Novgorod Seminary as a teacher of practical theology to the St. Petersburg Theological Academy and was appointed assistant inspector of the academy. His stay in St. Petersburg gave him the opportunity to deepen his theological and ascetic knowledge. In addition, he meets Archimandrite Ignatius (Brianchaninov), famous theologians, spiritual writers of that time and, most importantly, the publisher of the Mayak magazine Stepan Onisimovich Burachko. He establishes a friendship with Burachok for many years. During his three years in St. Petersburg, he actively collaborated with the publishing house. At this time, his first theological works were published. Hieromonk Theophan received his next transfer in the fall of 1844 - this time to the capital, where for almost three years he continued teaching within the walls of the theological academy. During these years, two graduations took place - the XVI and XVII courses (in 1845 and 1847, respectively), in the highest department of which Hieromonk Theophan taught moral (or practical) theology. First, the future saint was transferred to the place of his classmate at the Kyiv Theological Academy - Hieromonk Macarius (Bulgakov), who had taught at the St. Petersburg Theological Academy since 1842. Intending to appoint him as inspector and professor of dogmatic theology, the academic board approached the Holy Synod with a proposal to transfer Hieromonk Feofan (Govorov) from the Novgorod seminary to the vacant position of teacher at the academy. About this on October 10, 1844, Chief Prosecutor of the Synod, Count N.A. Protasov made a corresponding proposal, citing the characteristics of the diocesan bishop, Metropolitan of Novgorod and St. Petersburg Anthony (Rafalsky) 1 of the candidate: “very good behavior, correct and trustworthy” [30]. As a result, according to the synodal definition of October 16, 1844, Hieromonk Theophan became a “bachelor” (that is, a teacher of moral theology at the academy, while remaining an inspector of the Novgorod seminary [32, 29]. At the beginning of the next year, he was appointed assistant inspector of the academy. From a set of official documents relating to this period of the biography of St. Theophan, it follows that the resolution of personnel issues for teachers of the academy, in addition to the Board of the Academy and the Holy Synod, which made the determinations, passed through the Synodal Theological and Educational Administration, and the process of determining for a particular position could drag on for up to several months. Thus, the question of the appointment of Hieromonk Theophan as an assistant inspector, judging by documents from the fund of the Spiritual Educational Committee at the Holy Synod of the Russian State Historical Archive, was decided from January 24 to April 6, 1845. The first date is indicated on the proposal for the appointment of a new assistant inspector of the academy to replace the resigning teacher V.I. Dolotsky 2. Two candidates were proposed for the Chief Prosecutor, including Hieromonk Theophan [34]. The next day, January 25, he was appointed to the position of inspector [14]. Then, on January 31, 1845, the chief prosecutor sent a corresponding proposal to the Holy Synod [32]. In the service records and other documents of the Ministry of Foreign Affairs, the date of appointment is indicated as February 14, 1845, when the definition of the Holy Synod was adopted [29; 50; 14]. The last date, April 6, 1845, is marked by the signature signed by the Chief Prosecutor of the Synod, Count N.A. Protasov and Director of the Spiritual Educational Directorate A.I. Karasevsky’s document is a proposal to the Board of the St. Petersburg Theological Academy [33], which refers to “the appointment of the inspector of the Novgorod Seminary, Hieromonk Theophan, to the post of assistant inspector of the St. Petersburg Theological Academy” [11, p. 245]. The inclusion of Hieromonk Theophan in the Committee to review notes on teaching subjects in seminaries lasted from April to July 1845 [31; 29;50]. Documents on his enrollment as a member of the staff of the Alexander Nevsky Lavra Cathedral are dated September 5, 1845 [2], September 28 - October 17 of the same 1845 [4] and May 25 of the following 1846 [29; 50]. At this time, Hieromonk Theophan was completing his second year of teaching at the academy. Based on the results of its revision, which was carried out in 1845 by Archbishop Nikander (Klementyevsky) of Warsaw and Novogeorgievsky 3 , and with the approval of Metropolitan Anthony (Rafalsky), the future saint was awarded the blessing of the Holy Synod for the second time in his entire teaching career on April 22, 1846 [29; 50]. Outwardly, all this looked like a very successful career: a few years after graduating from the Kyiv Theological Academy, Hieromonk Theophanes was already living and working in the capital, was a teacher and educator at the Theological Academy, and a full-time priest of the Lavra Cathedral. All this opened the doors of high society to him, promising public attention and influential patronage. But Saint Theophan did not seek any of this, since he strove for spiritual success. The noisy metropolitan life took him away from his desired path in life, and he was not carried away by its splendor. Moreover, the prospect of career advancement that opened up to him gave rise to his desire to leave service in the capital. In the summer of 1846, from May 20 to August 4, Hieromonk Feofan served as inspector of the St. Petersburg Theological Academy [29; 50]. A few days after this, on August 21, he asked for dismissal from the academy and release from all positions [11, p. 258]. The request was not granted, and he remained a teacher for another academic year, until on August 20, 1847, the Holy Synod adopted a resolution to include him in the pilgrim group heading for a long period to Jerusalem [16]. Initially, he was reconciled with the transfer to St. Petersburg by a number of circumstances that are difficult to rank in importance for Hieromonk Theophan himself. You can only designate them in any order. It must be admitted that Bishop Jeremiah (Soloviev) favored his transfer to the capital, as follows from the following lines written in April 1846 to Archimandrite Macarius (Bulgakov): “I bow to Father Theophan, if he is still with you (and I would like this for a long time)” [18, p. 704–705]. For the future saint, the opinion of Bishop Jeremiah was significant, to whom he wrote about his inner doubts 4 and to whose advice he continued to listen. Also, for Hieromonk Theophan, the very subject that he taught at the academy was undoubtedly attractive. The content of the course was perfectly aligned with his personal aspirations. Even from his student days, moral (practical) theology attracted his attention because it examined the implementation in life of the Christian doctrine of salvation. But the teaching of this subject was overloaded with historical excursions into the development of ideas about morality, and it was also dominated by philosophical speculative reasoning, divorced from the practice of everyday life. Saint Theophan revived the teaching of moral theology by including “ascetic and psychological experience” [10, p. 113–114]. He correlated the words of Holy Scripture, patristic teaching and church institutions with their implementation in the lives of holy ascetics and saints of God. According to the review of one of the students, a graduate of the Academy’s 16th year (1845) Konstantin Dobropravin 5, Hieromonk Feofan showed that “moral teaching is the same doctrine, only implemented in life and activity, and that Christians should constantly strive for this as the main goal of their lives” [10, p. 114–115]. The saint was able to achieve this result due to the fact that his course of lectures was built not only on a deep understanding of the theory of the subject being taught, but also on his own experience and on the experience of ascetics known to him, with whom the saint communicated personally or corresponded. In the fall of 1845, permission was received to lithograph his manuscript “Practical Theology” [13, l. 10 vol.] on 180 sheets. Unfortunately, neither the lithograph nor the autograph of this manuscript, which was a draft of lectures given to 16th year students, has reached us [11, p. 251]. Only notes from the lessons on moral theology that he taught at the higher department of the academy in the 1844/45, 1845/46 and 1846/47 academic years have been preserved [7; 8]. Among the attractive aspects of staying in the capital for St. Theophan are work in periodicals and a wide circle of contacts. It should be emphasized that, contrary to the accepted way of life in secular society, the future saint sought communication not with the powerful of this world, but with like-minded people - those who, like him, most of all sought to find salvation in Christ. The exchange of opinions with such people was of great importance for the saint, given his high self-criticism, extreme distrust of himself 6 and the rule of consulting with those whom he considered experienced and skilled in spiritual life, and also possessed the gifts of spiritual enlightenment. A very significant case is the well-known case of his appeal to Saint Ignatius (Brianchaninov), to whom, when he was an archimandrite, he showed his lecture notes on moral theology. Saint Theophan recalled this in the summer of 1888: “The outline was revised with Father Archimandrite Ignatius, after the former bishop Brianchaninov, and approved by him. This was in 46-7 years” [19]. In this regard, one cannot unconditionally agree with the words of the nephew of Saint I.A. Krutikov, who compiled his biography, said that “he led teaching in a new way and, one might say, independently” [10, p. 113–114]. Stepan Onisimovich Burachek is one of the people whose advice Hieromonk Feofan valued. “He was a true Christian and lived according to the full breadth of the requirements of the holy faith, without deviating from it in anything and without indulging himself in anything,” [43] St. Theophan himself testified about his long-term friend and spiritual interlocutor. Recognizing the need to counteract the spread of admiration for everything Western in Russia, Stepan Onisimovich, as best he could, contributed to the spread of patriotic ideas in society, promoted Russian Orthodox culture and criticized imitation of the West. In this he was by no means limited to literature. As a naval scientist and inventor, S.O. Burachek made a significant contribution to the development of original domestic shipbuilding [17]. Their acquaintance was greatly facilitated by the saint’s friend and classmate Mikhail Monastyrev, who in January 1845, in a letter to the editor of Mayak, recommended Hieromonk Theophan as a deep thinker [9, p. 90]. And a month earlier, in a letter dated December 11, 1844, he advised S.O. Burachk “hurry to get acquainted” with him as soon as he moves from Novgorod to St. Petersburg. The acquaintance could also have taken place with the direct participation of Archimandrite Makariy (Bulgakov), who had previously published his works in Mayak. It was he, according to I.A. Krutikov, during the first time of Hieromonk Feofan’s stay in St. Petersburg “introduced him to the procedures, persons and academic authorities” [10, p. 114], and also probably introduced the future saint into the circle of his capital acquaintances. Hieromonk Feofan collaborated with Burachok in the magazine “Mayak” [6, p. 641] until its publication ceased in 1845, but left all his articles unsigned [41]. In the last two years of the magazine’s existence, “Thoughts on the prayer of St. Ephraim the Syrian” were published on its pages: “Tales about the life and exploits of Elder Seraphim, hieromonk of the Sarov desert and Recluse, extracted from the notes of his disciple,” “Several letters of blessed memory of His Grace Innocent, Bishop of Penza and Saratov,” a review of the two-volume “Works of the Holy Fathers in Russian translation”, which came out of print in 1844 and about the “Funeral words of the Most Reverend Jacob, Bishop of Saratov” published in 1842 [12]. While working at Mayak, the future saint met many spiritual writers. Of these, L.A. can be especially distinguished. Kavelin 7, who was spiritually formed under the influence of Saint Ignatius (Brianchaninov), the venerable elders Seraphim of Sarov and Macarius of Optina. Kavelin also participated in the publication of Mayak before the magazine closed. Contrary to popular belief that the magazine was liquidated due to its unpopularity, Burachek stopped publishing Mayak, offended by the resolution of the Holy Synod, which prohibited publishing anything against representatives of other faiths living in Russia. But spiritual like-minded people still continued to gather in the evenings, most often in the house of Stepan Onisimovich. “Here there was an exchange of sincere thoughts and convictions,” St. Theophan recalled about these conversations, “questions were resolved and generated, doubts were dispelled, bewilderments were clarified. Everyone thus became rich in truth, without labor or special mental stress” [43]. At the end of 1846, Burachek, who assisted Kavelin in the publication of his book “Historical Description of the Kozelskaya Vvedenskaya Optina Hermitage and the Skete of St. John the Baptist attached to it,” informed him: “Your manuscript has arrived to Father Archimandrite Avvakum 8 . He promised not to delay. ... My Saint Isaac the Syrian is with Father Theophan - he is corresponding. Instead, I send you Saint Ephraim the Syrian - be edified well” [20, l. 5–5 vol.]. In February of the following 1847, Burachek again wrote to Kavelin: “Isaac the Syrian lies in the Synod... Instead of my insignificant edification, I am sending two precious books for the property. “Read them 50 times in a row until they grow into your heart” [20, l. 6]. These letters reveal the edifying nature of even S.O.’s business communication. Burachka, who, according to the testimony of Saint Theophan, had a special kind of gift for teaching Christian truth, supported by personal example. Thanks to this, he “formed many students of every rank and rank, many of whom continue to this day in what they learned from him” [43]. Hieromonk Theophan revealed to Stepan Onisimovich his plans for finalizing his lectures on moral theology. At the end of January 1847, he wrote to Burachk: “Your mind is in your head like a tarantula in its nest... It’s squirming and that’s all. Again he built and rebuilt, and now, guess what, the matter is over. He took it and told the students the whole plan... Now it’s a pity - whatever you want, teach and lead according to what was said, otherwise it’s a shame... Come, we’ll read it” [25, l. 6 rev. – 7 vol.]. Forty-five years later, in 1891, Saint Theophan recalled Burachok’s reaction to reading the new edition of his lectures: “Having read it, he came to the academy and praised it amazingly. For me it was very inspiring" [22, l. 68–68 vol.]. A year earlier, in 1890, Saint Theophan confessed to his daughter S.O. Burachka Olga Stepanovna that the third and fourth editions of his “Letters on Christian Life” [47], as well as their processing into a separate publication “The Outline of Christian Moral Teaching” [46] are based on these last of his lectures on moral theology (the second half of the 1846/47 academic year): “This Outline was compiled back in 1846–1847. Stepan Onisimovich, having read it, was delighted and inspired me to teach. These are my academic lessons, as well as the path to salvation 9 "[21, 66 vol. – 67 vol.]. In the saint's letters from different years there are references to those books that in his first period in St. Petersburg he read and could use not only for self-education, but also in his publications and lectures at the theological academy. One of these books is the publication of the Optina Hermitage “The Life and Writings of the Moldavian Elder Paisius Velichkovsky,” which he described as very high and multi-useful, where “the teaching on prayer is presented in a way that I have never seen anywhere else” [42, p. 164]. Hieromonk Theophanes also showed interest in the edifying literature of Western authors. So, in one of the letters of 1885 to the writer N.V. Elagin, Saint Theophan mentions the book of Lawrence Scupoli “Spiritual Warfare” [36], which he “... knew back in the Kyiv Academy... and then in St. Petersburg”: “It is very good... Many of its provisions were included in my descriptions in the first forties... such as, for example, the fight against sin” [44, p. 183–185]. Already before leaving the capital, he mentioned the book of the Western theologian Johann Seiler: “Now I’m reading Seiler’s Catholic moral teaching - wise, even though it is infidel. Sharpens the right idea; not a scholastic; cordial - not entangled in activity" [23, l. 3–3 vol.]. Separately, it is necessary to mention the attention of Hieromonk Theophan to the publication of sermons of his contemporaries. In a letter to Burachk dated January 22, 1847, he expresses a request for assistance in passing the censorship of a collection of sermons prepared for publication by the late Archpriest Xenophon Delectorsky 10 [40], who in his time was known as an unhypocritical preacher who exposed the vices of aristocratic society. In the same letter, the future saint speaks with approval of the sermons that were given to him by the rector of the Tver Otroch Monastery, Archimandrite Platon (Kazansky) 11, emphasizing that he “teaches to listen to the inner teacher” [24, l. 2–3 vol.]. It is worth recognizing that, despite the suspicious attitude towards Archimandrite Plato on the part of the clergy, he can be classified among the Russian spiritual writers of the 19th century, at least for his translation of the catechetical teachings of St. Cyril of Jerusalem while still a teacher at the Yaroslavl Theological Seminary [5, p. 48]. The sermons mentioned by Saint Theophan are obviously difficult to correlate with one of his two later publications, the first of which is a collection of conversations [28], and the second is a collection of sermons delivered in the early 1860s [27]. It can also be assumed that the sermons brought to the attention of Saint Theophan were an arrangement of Archimandrite Plato’s lectures on moral theology, the original of which in Latin was kept in manuscript in the library of the Moscow Theological Academy [5, p. 48]. Comparing with the mention of these sermons in another letter from the saint dated March 3, 1847 to his confessor Bishop Jeremiah, we can conclude that this is not one, but several brochures in which Archimandrite Plato revealed “the most important dogma - communion with the Lord Jesus Christ” [42, p. 164]. In a letter dated January 27, 1847, Hieromonk Feofan informed Burachk about the publication of a book by his teacher at the Kyiv Theological Academy Y.K. Amphiteatrova: “Rejoice, finally, Yakov Kozmich sent “Homiletics” 12... Thank God, now the book and concepts will be used” [25, l. 6 rev. – 7 vol.]. Three texts are known from the sermons of Hieromonk Theophan himself from this period. Two of his sermons, delivered in 1845, were published in an academic journal [37; 39]. The text of “Words on the birthday of the blessed sovereign Grand Duke Mikhail Pavlovich” written by Hieromonk Feofan on January 28, 1846 is kept on Athos [38]. In addition to teaching at the academy, delivering sermons and serving in the Cathedral of the Alexander Nevsky Lavra, Hieromonk Theophan participated in the publication of the magazine “Christian Reading” [6, p. 641], which was published by the St. Petersburg Theological Academy, served as an academic librarian [10, p. 115–116], and also made attempts to publish as an independent author. In 1845, he completed work on two essays: “Teachings to those fasting during the holy Great Lent” and “Brief teaching on worship of God.” The second of them was published after the blessed death of the saint: it was published as a separate edition in Moscow in 1896 13. But the first essay was not published. Currently it is recognized as lost [11, p. 254]. Only a mention of it survives in the documents of the St. Petersburg Committee of Spiritual Censorship, to which Hieromonk Theophanes applied with a request to review the manuscript [35]. In 1847, he prepared for publication the book “What does a person who has repented and entered on the good path of salvation need”, but it also came out of print much later - in 1882 [3, p. 116]. First, the closure of Mayak, and then failures in the publishing field and, finally, a cooling in relations with Archimandrite Macarius, about whom Hieromonk Theophan spoke unflatteringly before leaving the capital, mentioning his doctoral dissertation: “Have you read the wise introduction to Theology and the deduction from the faith?! “And he is in great self-delusion” [23, l. 3-3v], - all this made it pointless for the future saint to continue his stay in the capital. He, as he put it, was burdened by his academic position “to the point of unbearability” [42, p. 164] and at times experienced “a cloudy, fearful state of mind” [26, l. 8]. However, as a true ascetic, Hieromonk Theophan knew how to find in the speeches of his acquaintances words that strengthened him spiritually, which enclosed his thoughts “in the strong impenetrable limits of God’s providence with fear and trembling horror” [26, l. 8 vol.]. This gave him the opportunity to unquestioningly accept the sharp turn of fate that was providentially prepared for him in his service in the Holy Land. On October 14, 1847, as part of a mission headed by Archimandrite Porfiry (Uspensky), he left St. Petersburg through Odessa to Jerusalem. The first St. Petersburg period of Saint Theophan’s activity in the system of spiritual education became another stage in his growth as a teacher and teacher of morality. The main role in this development was played by communication with such an extraordinary personality as S.O. Burachek and work on lectures on moral theology. By studying rare and inaccessible ascetic works at that time and through personal feats under the guidance of spiritually experienced elders, the saint prepared to teach this discipline, and then repeatedly turned to the developments of this period in his letters and books. As a result, the exposition of the Orthodox doctrine of salvation became the work of his whole life. 1. Amphitheaters Y.K., prof. Readings about church literature, or Homiletics (in two volumes) Kyiv, 1846. P. 302. 2, XXXVI, XVI. 2. Report of Metropolitan Anthony (Rafalsky) of Novgorod and St. Petersburg to the Holy Governing Synod on the inclusion of Hieromonk Feofan (Govorov) among the cathedral hieromonks of the Alexander Nevsky Lavra, with the salary required for this title, a bachelor of the St. Petersburg Theological Academy, Hieromonk Feofan (Govorov) // RGIA. F. 802. Op 5.Unit. hr. 7020. L. 2. 3. E.F.M. What does one who has repented and entered on the good path of salvation need (written in 1847). 1882. P. 116. 4. Entry in the journal of the determinations of the Holy Synod on the appointment of Fr. Theophan to the category of cathedral hieromonks of the Alexander Nevsky Lavra // RGIA. F. 802. Op 5.Unit. hr. 7020. L. 4–4 vol. 5. Zdravomyslov K. Platon (Kazan) // Russian Biographical Dictionary: in 25 volumes / under the supervision of the Chairman of the Imperial Russian Historical Society A.A. Polovtseva. St. Petersburg, 1905. T. 14. Melters. Primo. P.48. 6. Klyucharev A.S. Theophan the Recluse and his pastoral activities. Candidate essay. // Orthodox interlocutor, 1904. September. pp. 632–670. 7. Notes of lessons on moral theology, compiled by the bachelor of the St. Petersburg Theological Academy, Hieromonk Feofan (Govorov) // Central State Historical Academy. St. Petersburg F. 277. Op. 1 storage unit 2054. L. 5–8. 8. Notes of lessons on moral theology, compiled by the bachelor of the St. Petersburg Theological Academy, Hieromonk Feofan (Govorov) // Central State Historical Academy. St. Petersburg F. 277. Op. 1 storage unit 2053. L. 1–8, 15–16. 9 . Korsunsky I.N. The meaning of the life and work of the Right Reverend Theophan (Govorov): (On the anniversary of his death) // BV. 1895. T. 1 No. 1. pp. 82–111. 10. Krutikov I. Saint Theophan the Recluse and Ascetic of the Vyshensk Hermitage // DC, 1897. Part 3. September. pp. 108–117. 11. Chronicle of the life and works of St. Theophan, the Recluse of Vyshensky. T.1. – M.: Publishing House of the Moscow Patriarchate, 2016. 928 p. 12. Mehdiev B.G. Magazine "Mayak": spiritual opposition to journalism of the 1840s and romanticism M.Yu. Lermontov: Abstract of thesis. ... Doctor of Philological Sciences: 01/10/01. 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St. Petersburg, 1816. 37. Word on the day of the Annunciation of the Blessed Virgin Mary // Christian Reading, St. Petersburg, 1846. Part 1, pp. 463–479. 38. Words on the birthday of the Righteous Sovereign, Grand Duke Mikhail Pavlovich. // ARPMA. F. St. Feofan (Govorova). Op 24. D. 43 Units. hr. 4359. L. 1–4 vol. 39. Sermon on the day of the Holy Blessed Grand Duke Alexander Nevsky. On Sat. Words of the St. Petersburg Theological Academy by the rector Archimandrite Feofan. // Christian reading. St. Petersburg, 1858. Part 2, pp. 391–399. 40. Collection of words of the priest Xenophon Delectorsky. SPb.: Typ. Naval Cadet Corps, 1847. IV, 326 p. 41. Strizhev A.N. Stepan Burachok and his magazine Mayak // URL: http://www. proza.ru/2016/02/17/77. 42. Creations like the saints of our father Theophan the Recluse. Collection of letters. From unpublished. – M.: Rule of Faith, 2001 – 654, [1] p. 43. Feofan (Govorov) Recluse, Saint Major General Stepan Onisimovich Burachek, in moral and religious terms. // URL.: http://www.miloserdie.ru/article/svt-feofan-zatvornik-uteshenie-tem-kto-poteryal-blizkogo-cheloveka/ 44. Feofan (Govorov), bishop. Collection of letters. Vol. 7. – M.: Tipo-Litogr. I. Efimova, 1900, 256 p. 45. Feofan, bishop A brief teaching on worship of God “Written in 1845 when he was an assistant inspector of the St. Petersburg Theological Academy, in the rank of hieromonk.” The manuscript is kept on Athos. // ARPMA F. St. Feofan (Govorova). Op. 24. D. 43. Doc. No. 4348. L. 1–31. 46. Feofan, bishop Outline of Christian moral teaching. M., 1891. 506, III, 2 p. 47. Feofan, bishop Letters on the Christian Life. Vol. 1–2. St. Petersburg, 1858. 48. Feofan, bishop Letters on the Christian Life. Vol. 3–4. St. Petersburg, 1860. 49. Feofan, bishop The Path to Salvation (A Brief Essay on Asceticism). Vol. 1–3. St. Petersburg, 1868–69. Formal list of the rector and professor of the Olonets Theological Seminary, Archimandrite Feofan (Govorov), 1856 // AVPRI. F. Personnel matter. Formal lists. Op. 464. D. 917. L.1–9. Anthony (Rafalsky, 1789–1848) was Metropolitan of Novgorod, St. Petersburg, Estonia and Finland from January 1843. Vasily Ivanovich Dolotsky (d. 1885) – graduate of the St. Petersburg Theological Academy in 1837. He was the first head of the department of liturgics at the St. Petersburg Academy, the author of publications on liturgics and the history of Byzantium. Nikandr (Klementyevsky, 1787–1856) - was appointed Archbishop of Warsaw and Novogeorgievsky in January 1843, from January 1848 - Metropolitan of Novgorod and St. Petersburg, senior member of the Holy Synod. Thus, Hieromonk Theophan wrote to Bishop Jeremiah (Soloviev) of Nizhny Novgorod on March 3, 1847: “Forgive me, for the Lord’s sake, I keep bothering you with my lewdness, or perhaps with arrogant enterprises. I say - maybe. For they are not invented, but lie in the soul, bore and languish, do not subside, but keep growing and growing” [42, p. 164]. In monastic vows, Hermogenes (1820-1893) - since 1873, Bishop of Vyborg, vicar of the St. Petersburg Metropolis, in 1882-1885 he headed the Tauride diocese, died Bishop of Pskov and Porkhov. This is how Saint Theophan is characterized by his following phrase: “One thinks what is good, because one must think what is not good.” Leonid (Kavelin Lev Aleksandrovich, 1822–1891), from 1852 a novice of the Optina Hermitage, where he took monastic vows (1857), in 1863 - archimandrite, head of the Russian spiritual mission in Jerusalem, died as vicar of the Trinity-Sergius Lavra. Archimandrite Avvakum (Honest) was a member of the Committee of Spiritual Censorship. In the letter, Saint Theophan refers to his book “The Path to Salvation. (A Brief Essay on Asceticism),” published in 1868–1869. Archpriest Xenophon Ioannovich Delectorsky died in 1842 at the age of 43, being a member of the St. Petersburg Spiritual Censorship Committee. In 1823–1835 he taught literature at the St. Petersburg Theological Academy, which he was forced to leave for his critical assessments of the style of church authorities. From 1848 until the end of his days (†1865) - abbot of the Tver Dormition Zheltikov Monastery. Reading about church literature, or Homiletics (in two volumes) Kyiv, 1846. Of the three planned parts of this monumental work, Y.K. Amphitheaters managed to finish only two, and the third remained unfinished due to his sudden death in the summer of 1848. This publication is accompanied by the subtitle: “It was written in 1845 when he was an assistant inspector of the St. Petersburg Theological Academy, in the rank of hieromonk.” The manuscript is kept on Athos [45].