Parting

Pastors of the Holy Orthodox Church (according to the writings of St. Theophan the Recluse). Theophan the Recluse - "Fundamentals of Orthodox Education"

Kiev theological schools have become a cradle for a huge number of luminaries of our Church, 50 of whom are canonized as saints. We bring to the attention of our reader a chapter from the collection of letters St. Theophan the Recluse Vyshensky(+ 1894, commemorated January 6, January 10, June 16).

Saint Theophan the Recluse

“We had a good priest; but transferred to another parish. In his place came another, from whom grief in the soul. In the service, he is careless and quick, conversations, when they happen, are all about trifles; about the work of God, if he speaks, then everything is with some kind of restrictions and curtailments of strict truth. How to get rid of such temptation?

They themselves are to blame. A good priest was badly used; The Lord took him. Tell me, have you become better from the former good priest? Here you go and say yes. And I will say from afar that they have not become better, judging by the fact that you condemn the new priest, not knowing how to keep your feelings towards him, as you should. For even before the good priest who has now departed from you, you had a good priest; and which before was, was good. See how much you good priests sent by the Lord; and you are still wrong.

So He put it: why waste good priests on these? I'll send them the wrong one. And sent. Seeing this, you should have turned to yourself as soon as possible, repented and become more serviceable, and you only judge and argue. Get fit; then the priest will immediately change. He will think: with these it is impossible to somehow correct a sacred matter; it is necessary to serve reverently and conduct edifying conversations. And it will be corrected.

Priests, if they are careless and quick in their service, and in conversation empty-handed, then for the most part apply themselves to the parishioners.

By saying this, I am not justifying the priest. There is no excuse for him if he seduces the souls entrusted to him not only by acting against the statute, but even by acting according to the unreasonable statute. But I only say that it is more convenient for you in this case do. And I have already said the first thing: do not judge, but turn to yourself and show yourself more correct in prayer, and in conversations, and in all behavior. Then pray wholeheartedly that the Lord would correct the priest. And He will fix it. Just pray properly. The Lord said that if two people discuss a certain thing and begin to pray, then it will be for them at their request ( Matt. 18, 19).

So, gather all the well-meaning parishioners, and set out to pray for the priest; add fasting to prayer and increase almsgiving; and do it not for a day, not two, but for weeks, months, a year. Work hard and torment yourself all-contritely until the priest changes. And change; be sure to change.

I recently heard about such a feat and its fruit. One old woman, a simple village woman, a great reverent woman, saw that someone she respected began to deviate somewhat from his usual severity of life, and she lamented about it; came home, locked herself in her cabin and began to pray, saying to the Lord: I won’t leave my place, I won’t eat a crumb of bread, I won’t drink a drop of water, and I won’t let my eyes sleep for a minute until you hear me, Lord, and again I won’t turn this man back. As she decided, she did so, laboring herself in prayer and tormenting herself with contrite tears, bothering the Lord to hear her. She was already exhausted, already her strength began to leave her; but she is all her own: even if I die, I will not retreat until the Lord hears me. And heard.

A certificate came to her that the one for whom she prayed had again begun to behave in the old way. - I ran to see, I saw that it was so, and celebrated. There was no end to her grateful tears. So, this is the kind of prayer you should arrange - at least not in this form, because it may be inconvenient for you to do it the way she did, but in such diligence, self-sacrifice and perseverance. And you will definitely get what you want.

But if, in passing, you sometimes at home, or in church, or in conversation, say: Give him, Lord, to become good, then what fruit can you expect from such a prayer? Yes, this is not a prayer, but simple words.

This is what I told you. I would add one more thing; but it is such that it is very difficult to execute it in such a way that it will bring it to the goal. I understand this! It is possible for you, who are thoughtful and honorable, to come to the priest and ask him to change in the manner of his action that which confuses and tempts you.

To do this - nothing is easier; but to make it bear fruit is extremely difficult. It is necessary that you have both a look, and a mien, and a tone of speech, and not just content - everything breathes with the most sincere and ardent love. Then you can hope that this will lead to the goal. And without this, it is better not to take such a step: it will turn out worse, the most mournful discord will occur. It may be more convenient to write everything to him, but again the whole thing is in the spirit of all-conquering love. And this can also spoil the matter, as well as personally appearing to the priest. That is why I hesitate to recommend this technique unconditionally. I know that it can be crowned with success, but the main thing is in proper execution.

Come to the priest or write to him in absentia, and express everything in the most courteous way, there are many good people for this; but success requires something other than courtesy. Politeness without love is a piercing sting. It seems that in other places they do this and then repeat: we have done our job! And I will say that it would be better if they did not.

I won't tell you more than that; anyway, be patient. There are still legal ways; but those are not my part, and I will keep silent about them.

Presents selected sayings and advice of the Vyshensky saint.

Spiritual life

Don't say, "I can't." This word is not Christian. Christian word: "I can do everything." But not by itself, but about the Lord strengthening us.
A gloomy, repulsive life is not God's life. When the Savior told those who were fasting to wash their faces, anoint their heads and comb their hair, He meant precisely that they should not sullen.
The enemy usually runs up and repeats: do not let go, otherwise they will peck. He's lying. The best protection against pecking is humility.
Nothing negative can be said about frequent communion. But a measure a month once or twice is the most measured.
With one gospel or the New Testament, you can live a whole century - and read everything. Read it a hundred times, and there will still be unread everything.
It is necessary to take care of the affairs of life, as about the Lord's commission and as before the Lord. When you are so tuned in, then not a single matter of life will alienate your thoughts from God, but, on the contrary, will bring them closer to Him.
Do not make acquaintances with the merry, but with the God-fearing.
There are people who think that they are expanding the circle of freedom in limiting their desires, but who in fact are like monkeys, arbitrarily entangling themselves in a network.
When self-praise comes, then collect everything from the former life, which, in conscience, you cannot praise, and fill up the rebellious thoughts with this.

Prayer

As long as the prayer is correct, everything is in order.
When praying to God, it is better not to imagine Him in any way, but only to believe that He exists: He is near and sees and hears everything.
Doctors say: "Don't go out on an empty stomach." In relation to the soul, this is fulfilled morning prayer and reading. The soul is saturated with them - and no longer lean goes to the affairs of the day.
The main disposition of the prayer, let it be penitential, for we all sin a lot.
Household affairs can only excuse a short standing in prayer, but they cannot excuse the impoverishment of inner prayer.
Does God not hear? God hears and sees everything. Only your desire to fulfill does not find it useful for you.

Fighting passions

Like fire, be afraid to act out of passion. Where there is even a small shadow of passion, there is no use waiting. The enemy is hiding here and will confuse everything.
Do not think that you can take liberties with thoughts, feelings, words and movements. You have to keep everything on a leash and manage yourself.
While you rest the body, do not expect anything good.
When you drink water, you take out even the smallest fly that has got there; when you stick your finger, then if the splinter is barely visible in smallness, you are in a hurry to get rid of the anxiety it causes; when the smallest powder gets into the eye and cloudy the eye, you raise a lot of trouble in order to quickly clear the eye of it. Thus, set yourself the law to act in relation to the passions: in whatever small form they did not appear, hurry to drive them out, and so ruthlessly that there is no trace of them left.
Do not take your clever eye off your heart, and immediately grasp and disassemble everything that comes from there: it’s good - let it live, it’s not good - you must immediately kill it.

Spiritual guidance and obedience

Be afraid to remain without any guidance; seek it as the first good.
It is true that there are fewer and fewer people to whom one could trustfully turn for advice on spiritual life. But they always are and will be. And the one who wants always finds them by the grace of God.
It is necessary to pray to God, going to the spiritual father with a question, and ask God to put the necessary thought to the confessor.
Real obedience obeys without seeing any reason and despite its unwillingness.

sorrow

Many abodes are prepared in heaven; but all of them are the abodes of the suffering and mourning.
Please keep in mind, when sorrows are found, that it is the Lord who paves the way to His Kingdom for you, or even more: He takes you by the hand and leads.
Saving Divine grace to awaken the sinner from sleep, directing its power to destroy the support on which one is affirmed and rests his selfhood, this is what he does: He who is bound by fleshly pleasure, plunges him into diseases and, weakening the flesh, gives the spirit freedom and strength to come into yourself and sober up. He who is seduced by his beauty and strength, deprives him of beauty and keeps him in constant exhaustion. Whoever rests on his power and strength, subjects him to slavery and humiliation. Whoever relies heavily on wealth, it is taken away from him. Whoever is arrogant, he is put to shame as ignorant. Whoever relies on the strength of ties, they are broken. Whoever relied on the eternity of the order established around him, he is ruined by the death of persons or the loss of things needed.

Family life and parenting

Whoever lives in a family is saved from family virtues.
God appointed the husband to be the guardian of the wife. And often he, without realizing it, gives permission or prohibition to his wife such as God inspires him.
Have a wife as a friend and with strong love force her to be submissive to yourself.
A wife needs to adorn herself primarily with virtues, while other adornments should be kept as something external, means.
Negligence for children is the greatest of all sins, it is the extreme degree of ungodliness.
I always tell mothers who care about their children: you are partakers of martyrdom, expect such a crown.
There is no more sin of disrespect and insult to the mother. The blessing is promised to those who honor their parents. And for those who do not honor - deprivation of benefits.
A very beneficial effect on children is the frequent carrying of them to the temple, applying them to the holy cross, the Gospel, also offering them to icons, signing the sign of the cross, sprinkling with holy water, overshadowing the cradle, food and everything that touches the children with the cross, the blessing of the priest, and in general everything church miraculously warms and nourishes the grace-filled life of a child, and there is always the safest and most impenetrable fence from the encroachment of invisible dark forces.

bodily health

Health is like a horse: if you drive it, there is nothing to ride.
Everything that unrestrained young men usually fuss, after that will respond in old age with illnesses and infirmities.
Abstinence from passions is better than all medicines, and it gives long life.

Death and the memory of death

Remember that when you speak, you give birth to a word, and it will never die, but will live until Doomsday. It will stand before you and be for you or against you.
There is a lot of evil from the thought that death is just around the corner. Kindly bring her closer and remember that it costs nothing for her to jump over the mountains.
Settle the fear of God deeper in yourself - and he, taking the reins of your government in his hands inner man will direct you after the Lord.

Saving yourself and correcting others

Who told you that it is difficult to be saved? One has only to want and take up the matter resolutely - and salvation is ready.
Everywhere you can be saved and everywhere you can perish. The first angel among angels died. The apostle among the apostles perished in the presence of the Lord Himself. And the thief was saved on the cross.
Become serviceable - then the priest will immediately change. He will think: with these it is impossible to somehow correct a sacred matter, it is necessary to serve reverently and conduct edifying conversations. And it will be corrected.
The enemy, the destroyer of souls, through zeal for the salvation of all, leaves the soul of the one to whom he puts such thoughts in destruction.

Orthodox Church and Faith

To believe is characteristic of an exalted and great soul, and unbelief is a sign of an unreasonable and base soul.
You need to know the truth and believe in it: where will you get it besides the Church, which is “the pillar and ground of the truth” (1 Tim. 3:15)? You must receive grace: where will you find it, except for the Church, the custodian of the Sacraments, without which grace is not given? You need to have the right guidance both in the matter of conduct and in the matter of life: where will you meet him besides the Church, in which alone there is a divinely established and God-appointed shepherd? You need to unite with the Lord Jesus Christ: where will you be worthy of him, if not in the Church, of which the Head is Christ the Lord?
The Catholics have confused the Apostolic Tradition. The Protestants undertook to improve the situation and made it even worse. Catholics have one Pope, while Protestants have a Pope every time they are a Protestant.
Whoever says: “I, even praying at home, can attract the Heavenly Spirit to me,” he is like a person who hopes to quench his thirst with the mere imagination of water.
When the beginnings weaken or change: Orthodoxy, Autocracy and Nationality, the Russian people will cease to be Russian.

Feofan (Govorov) Bishop of Tambov and Shatsky, Recluse Vyshensky, saint (1815–1894)

Childhood, youth and young years

Saint Theophan the Recluse Vyshensky, in the world Georgy Vasilievich Govorov, was born into a family Orthodox priest, in the village of Chernavka, Oryol province, January 10, 1815.

His father, Vasily Timofeevich Govorov, served in the Vladimir Church, located in the same village. Mother, Tatyana Ivanovna, a deeply religious woman, came from a priestly family. George received his early education from his parents. They instilled in him the love of God. The father often took his son to church, and he gladly participated in divine services and served at the altar.

In 1823, George was assigned to the Livny Theological School. Six years later, he successfully graduated from it, and then entered the Oryol Theological Seminary. The year was 1829. In the seminary, George was in good standing. It is said that knowledge attracted him so much that despite his academic success, he himself expressed a desire to re-educate in the philosophy class. After graduating from the seminary, George, with the blessing of Bishop Nikodim of Oryol, continued to improve his educational level at the Kiev Theological Academy. As the best pupil of the seminary, he was sent there at public expense.

At the academy, as in the past educational institutions He studied with great diligence. It was here that his ability to write was revealed.

He loved to retire in the silence of the shrines of the Kiev-Pechersk monastery and indulge in reverent prayer. Joyful impressions from those visits remained in his memory until the end of earthly days. During this period, the desire to combine his life with the monastic feat ripened in him.

Initiation to monasticism

In October 1840, George submitted a petition to the leadership for monastic vows. In February 1841, the Rector of the Academy, His Grace Jeremiah, took the tonsure. Then George received a new name, Feofan, in honor of the saint.

In April 1841, monk Theophan was consecrated a hierodeacon, and in July, a hieromonk. In 1841 he graduated from the theological academy with a dissertation and a master's degree.

In the same year, in August, Father Feofan was appointed to the post of rector of the Kiev-Sofia Theological School and took up his duties. In addition to being a rector, he taught Latin language. In addition, during this period he was engaged in an in-depth study of the work of the holy fathers of the Church.

In 1842 he received a new appointment - to the Novgorod Theological Seminary. There he acted as an inspector, taught psychology and logic. main idea him as a teacher at the seminary, and he constantly reminded his pupils of this, was that the first place in their lives should be given to pleasing God, and not dry scientificity.

In 1844, Father Feofan, with the blessing of the church authorities, took up the position of teacher in the Department of Moral and Pastoral Theology at the St. Petersburg Theological Academy. And in 1845 he became assistant inspector of the academy.

Service in Jerusalem. Further activities

In 1846, Hieromonk Feofan became a member of the then formed Russian Ecclesiastical Mission in Jerusalem. In October 1847, the Mission advanced to the territory of Palestine, and in February arrived in Jerusalem.

During his stay in Palestine, Father Theophan perfected his knowledge of Greek and French, thoroughly studied the religions of a number of non-Orthodox confessions: Catholicism, Lutheranism, Armenian Gregorianism and others. Here he had ample opportunities to get acquainted with patristic works, including valuable manuscripts, reading them in the original language.

The activity of the Russian Mission in Jerusalem was very fruitful. However, with the beginning of the Crimean War, in 1853, it was recalled and its participants were forced to return to their homeland.

Upon his return to Russia, in April 1855, Father Feofan was elevated to the rank of archimandrite. After that, he began to work at the St. Petersburg Theological Academy, at the department of canon law.

A few months later, in accordance with the new appointment, Archimandrite Feofan took over as rector of the Olonets Theological Seminary. Acting as rector, he, in addition to participating in educational process, was engaged in the arrangement of the seminary, including the organization of construction work.

In 1856, Archimandrite Theophan was sent by the church leadership to Constantinople to take the place of rector of the Russian embassy church.

In June 1857, having by that time gained fame and respect for his education and ascetic disposition of the spirit, he was summoned to St. Petersburg and received an offer to take the place of the rector of the St. Petersburg Theological Academy. The offer was accepted, but by the Providence of God he did not hold this position for long. At that time, Father Feofan participated in the activities of the academic journal "Christian Reading".

Episcopal office of Saint Theophan the Recluse

In June 1859, Archimandrite Feofan was ordained Bishop of Tambov and Shatsk. During his administration of the Tambov diocese, many schools and colleges were opened, including the women's eparchial one. In addition, under him, the Tambov Diocesan Gazette began to be published. He performed the duties of a diocesan bishop zealously and responsibly, but he thought more and more about solitary prayer and contemplation of God.

In 1863, the church leadership moved Bishop Feofan to another cathedra, in Vladimir-on-Klyazma. Here, as in the place of his previous ministry, he contributed to the multiplication of parochial schools and religious schools. Since 1865, again, with his personal initiative, the Vladimir Diocesan Gazette began to appear. He often participated in church services, visited different areas of the territory entrusted to him, preached a lot, but in his heart, nevertheless, he strove for hermitage.

In 1866 Bishop Feofan submitted a petition to the Holy Synod. The request of the saint seemed unusual to the members of the Synod, because both in terms of the level of knowledge and spiritual experience, and in terms of health, and in terms of organizational abilities, he met the requirements of hierarchal service. They listened to the saint, after which, agreeing with his arguments, they released him from the leadership of the diocese.

Then he was appointed rector of the Vyshenskaya Pustyn, which he liked. However, the post of abbot did not quite correspond to the aspiration of his enlightened heart. As a consequence, some time later, he petitioned to be relieved of his duties as abbot. And this request was granted.

retreat

In 1872 the saint actually began to lead the life of a recluse. He shut himself up in separate room. The circle of its visitors was limited to an extremely small number of people. In his cells, he arranged a small house church, he himself served in it. Divine Liturgy: at first - on Sundays and public holidays, and in last years his earthly life - every day.

In addition to prayer, he devoted a significant part of his routine to reading, parsing correspondence and compiling response letters, and theological works. At the same time, guided by ascetic instructions, he paid much attention to physical labor: engaged in icon painting, woodcarving, sewing clothes for himself.

On January 6, 1894, the saint quietly departed to the Lord. The archpastor's funeral took place on January 11 with a huge gathering of people. The body of the bishop was buried in the Vyshenskaya Hermitage, in the Kazan Cathedral.

creative heritage

Saint Theophan the Recluse left behind many outstanding works. As a manual on moral theology, his work is well known:. At the same time, this series includes many other works, such as, for example,.

As an interpretation to Holy Scripture of the New Testament, he compiled such works as,

24.02.2018

Very interesting are his letters, of which there are several thousand. There he deals with various aspects of spiritual life. I chose from them his brief teachings on fasting. In the most simple words he describes the meaning of the post and gives practical and necessary advice. Here are his thoughts.

“Fasting is one of the first deeds of a Christian. Our life passes among the rags that are under our feet, and on the sides, and in front, and behind, and above, and below, and from the inside, and from the outside, envelop us and crowd us, and it is very difficult and impossible that it does not stick and does not remain on us and in us, as it is impossible for someone walking along the road not to get dusty. So the merciful Lord arranged for us a fast, which is, on the one hand, an inspection, where are some dust particles of rags, on the other hand, a bathhouse for washing everything that is old, nondescript dirty, so that, after going through both, we are brand new, clean, and Pleasant to God and people, like a tree in spring, again covered with leaves and flowers.

Well, what about food in fasting? This question bothered and worries many. Feofan's is simple.

“Nowhere is it written without the special need to take on a big post. Fasting is an external matter. It must be undertaken at the request of the inner life.

“Look, do not upset your health. If you don’t feed the horse, you won’t be lucky. ”

“Eating less and sleeping less is always good. But everything should be in moderation.”

“Intemperate fasting is harmful. Only empty rumor excites outside and a boil of vanity inside. Don't think that by saying this I want to fatten you up. Not at all. I want to direct you to a moderate post that would keep you in humble feelings.

“In fasting, act with freedom. When to strengthen, when to ease, depending on the need. .

“Do not regret what you had to add to food. There is no need to become attached even to holy rules, but to dispose of them wisely.” .

But what about during illness and treatment? Here is what Theophanes says:

“Regarding food during treatment: you can take it as prescribed by doctors, not for the sake of the flesh, but as an aid to a speedy recovery. Strictness can also be observed when taking fast food, namely, to take it in a smaller amount ... All food is useful, as long as it is not spoiled, but fresh and healthy ... ".

The saint was also asked about fasting for children. And this is how he answered:

“Fasting children, if health does not allow, is not necessary. But it is a pity that, having become accustomed to this from childhood, then they will no longer fix the post.

The main purpose of fasting is to enter into oneself, because the very essence of Christianity lies in the mood of the heart. Fasting distracts us from the daily hustle and bustle of thoughts and helps us look inside ourselves, what is there.

Feofan shows how to do it:

First, we keep our external feelings and try to carefully peer into our inner world. Usually people are afraid to do this, they are afraid to meet themselves, and therefore they prefer to be outside - to do work, go to visit, read, watch TV, travel, do anything, just not to be left alone with yourself. Why? Yes, because it's scary inside. Everything is knocked down and wanders in disorderly confusion. One object replaces another, a third takes its place, a fourth pushes it, and so on. One thought is quickly replaced by another, and so quickly that there is no way to give an account of what has passed through our head. And this happens even during prayer in church and at home, while reading and even meditating. This is a real plunder of the mind, absent-mindedness, lack of attention, which is so necessary to control oneself.

Hundreds of cases appear to him, as if inevitable. From the first awakening from sleep, care besieges our soul, does not allow us to sit or talk with anyone calmly, until the dead of the night dumps us, tired, for rest, which will also not be calm, but is accompanied by restless dreams. This is a disease, and its name is carelessness. It eats the soul like rust iron.

“And if you look further, you will see yourself as a prisoner, bound hand and foot, who is thrown here and there, and he, in self-delusion, thinks of himself that he enjoys complete freedom. The bonds of this prisoner are addictions to different persons and things around us. It is difficult for us to lag behind them ourselves and it is painful to part when others take them away from us. We are like a person who is walking through the forest and has his hands, feet and clothes entangled in sticky grass. Whichever member he moves, he feels bound. The same is felt by the addicted to things, objects and everything sensible. This state is called partiality.

The task of the post is to see in yourself the effect of these general patterns, try to understand them, to find their causes. After all, it is them various combinations cause then depression, despondency, despair and disappointment in life.

Fasting will also suggest a remedy against such oppressive conditions. The main conclusion will be this - you can not do without God. The first experience will appear, the feeling that the Lord is before us, with us, and we are with him. “In this thought,” says Feofan, “one must insert the whole mind and not allow it to retreat from it.” And this will awaken the conscience and the consciousness that all the deeds that it exposes, without any apology, should be recognized as sinful and prepare to confess them.

Who among us during Great Lent tries to take advantage of these advice of the saint and apply them to himself, he will undoubtedly feel the benefit and understand himself better.

Notes:

1. It is no coincidence that his contemporaries already put him on a par with the most outstanding ascetics of piety:

“In the few biographies and characteristics that appeared after the death of Bishop Theophan,” notes the author of the book “The Life and Teachings of St. Theophan the Recluse” P. A. Smirnov, published in 1903, “he was compared with St. Tikhon of Zadonsk in the direction of his writings and personal life, and John Chrysostom by the nature of the interpretation of the word of God. But there is still in ancient Christian Church an ascetic, to whom the saint stands very close in the spirit of his creations, in the internal structure and external course of life, whose writings he willingly studied and translated into Russian. We are talking about St. John of the Ladder.

The latter, in his divine ladder, outlined the path of a Christian's gradual ascent to the highest levels of spiritual perfection, and sealed his teaching with a 40-year solitary feat in the Sinai desert.

His Grace Theophan, in his remarkable and important work “The Path to Salvation”, comprehensively revealed the greatest ideal of Christian morality, pointed out the path of virtues leading to the achievement of the ideal, and in the spiritual exploits of the 28-year-old shutter clearly brought it to life ”(Smirnov A.P. Life and the teachings of St. Theophan the Recluse. Orthodox parish in honor of the Kazan Icon Mother of God in Yasenevo, 2002, p. 10).

“... The view of Palestine, its hills and valleys, bright lakes and springs - amazingly vividly resurrect biblical events in our imagination.

One can imagine how richly Feofan's soul was nourished by sacred memories. He was drawn to the ancient monasteries of Palestine, to the famous Lavra of St. Sava the Sanctified... There he could both hear stories and observe for himself the solitary life of the ascetics.

So, - having become well acquainted in his youth with the shrines of Russian Jerusalem - Kyiv, Feofan had the opportunity to study on the spot the ancient centers of Eastern asceticism. Scriptures of the great ascetics Eastern Church, the spirit of which he was so imbued with, received for him a special vitality when contemplating the sacred monuments of antiquity.

For his labors and services as a member of the spiritual mission in Jerusalem, he was elevated in 1855 to the rank of archimandrite. Being, after returning to Russia, he was appointed rector of the Olonets Theological Seminary, he did not even stay in this post for a year: in May 1855 he had to go to Constantinople to the post of rector of the embassy church. So, the East again...During this time he could learn well about Athos and the ascetics there...” (Khitrov M.I., archpriest. The Life of St. Theophan the Recluse Vyshensky. Chapter 1. Before the shutter. M .: Reprint, 1905. P. 12 -13).

“... In Jerusalem, he learned iconography and supplied the poor churches with his icons and even whole iconostases. He studied well Greek language, thoroughly French, studied Jewish and Arabic ...

It was to this time that the future saint began to collect manuscripts and printed publications which he translated during his life from Greek and modern Greek into Russian. At this time, Theophan was engaged in translating the Greek Philokalia fathers in parts, and when he met and constantly communicated with many educated Greeks, he learned Greek and Modern Greek so much that he freely understood them. colloquial speech and he himself could explain himself to them in this dialect ...

In Jerusalem, Father Theophan thoroughly familiarized himself with Lutheranism, Catholicism, Armenian-Gregorianism and other Christian heterodox denominations, in fact he learned what the strength of both their propaganda and weakness lies in ...

In 1853 began Crimean War and the Russian Ecclesiastical Mission on May 3rd, 1854 was withdrawn. In connection with the war, the Mission returned to its homeland through Europe. On the way to Russia, Hieromonk Feofan visited many European cities, and everywhere he visited temples, libraries, museums and other sights, visited some educational establishments in order to get acquainted with the state of affairs in Western theological science. In Rome, Archimandrite Porfiry Uspensky (Chief of the Mission, an excellent connoisseur of the East (+1885) – V. B.) and Hieromonk Theophan had an audience with Pope Pius 9th” (George (Tertyshnikov), Archimandrite St. Theophan and his teaching on salvation. M., 1999. S. 29-30).

An interesting assessment of the attitude of St. Theophan to Catholicism is given by the Jesuit priest S. Tyshkevich:

“... Bishop Theophan knew Catholicism only from the impartial books of the enemies of Rome; huge world Catholic asceticism and monasticism after the era of St. Benedict remained an unknown area for him; he did not notice that the godlessness of the world always directed, as it now directs, its main blows at the papacy. All Feofan's attention was turned to the East…” (S. Tyshkevich, priest. Preface (to the book of St. Theophan “The Path to Salvation”), Brussels, 1962, p. 2).

3. A description of his monastery cell has been preserved:

“The walls are wooden without wallpaper, somewhat darkened from time to time. The furniture and furnishings are to the last extreme simple and dilapidated. Wardrobe with square simple tree, valued at one ruble ... A chest of drawers - at two rubles ... A simple table, dilapidated ... Folding lectern, dilapidated ... An iron bed, folding, at a price of one ruble ... Sofas of birch wood, with tin seats - all at the cost of three rubles in silver. Everything else is of the same kind ... Everything is so dilapidated, simple and extremely inexpensive, or even home-made.

Two boxes with tools, turning, carpentry, bookbinding, for the price of everything - three rubles ... A palette for paints and brushes ... A photographic apparatus; a machine for sawing out of wood, lathes - all at a cost of a few rubles ...

Meanwhile, how many people would like to acquire and keep, as a treasure, the smallest thing in memory of the ascetic ...

What a huge collection of books! Everywhere books, books, whole piles of books ... Here is the history of Solovyov's Russia, The World History Schlosser, the writings of Hegel, Fichte, Jacobi… But the overwhelming majority of books are of spiritual content: almost all spiritual journals, works of the great fathers and teachers of the Church… There are many books of theological and church-historical content in French, German and English…

Apparently, the deceased said not in vain: “And books with human wisdom can nourish the spirit. These are those who, in nature and in history, show us the traces of wisdom, goodness, truth, and the great care of God’s providence for us… God reveals Himself in nature and history, just as He does in His Word. And they are the books of God for those who know how to read...

Deep tenderness penetrates the soul when looking at the cell of the deceased saint, not without quiet sadness from the absence of the one who revived it with his presence ”(M. I. Khitrov In the hermit’s cell. Decree. Op. P. 198, 199, 200).

4. The soul-saving teachings of St. Theophan the Recluse. Edition of the Vvedenskaya Optina Pustyn, 2003. S. 8-13.

“... When in 1866 the Synod received a petition from the Right Reverend for dismissal “to retire” as a simple monk in the Vyshenskaya Hermitage, the members of the Synod were perplexed and, not knowing how to deal with this request, first of all asked the leading member of the Synod, Metropolitan Isidore, in private correspondence with the applicant to find out what makes him make such a decision. In his response to the letter, His Grace Theophan wrote: “I seek peace, so that I can more calmly indulge in the pursuits I desire, with the indispensable intention that there be both the fruit of labor, and useful, and necessary for the Church of God. I have in mind to serve the Church of God only in a different way.”

At the same time, the saint admitted with complete frankness that he had long kept in his soul the dream of devoting himself to a contemplative life and labors in the study and interpretation of Holy Scripture...

Until the end of his life, Saint Theophan felt completely happy on the Higher. “You call me happy. I feel like that, and I would not exchange Vyshi not only for the St. Petersburg Metropolis, but also for the patriarchate, if it was restored with us and I would be appointed to it. Higher can be exchanged only for the Kingdom of Heaven” (Life of St. Theophan the Recluse and service to him. Appendix to: Contemplation and Reflection. M., 1988. S. 589-590).

5. Saint Theophan the Recluse. Collection of letters. Letter No. 561. Issues three and four. Part 4. Holy Dormition Pskov-Caves Monastery, 1994. S. 24-25.

6. “For you, what is the need for such excessive fasting,” he continues, “And so you eat little by little. The measure that has already been established could be kept in the post. And then you always have a great post. How about spending whole days without food? This could also be done on the week when they were preparing to partake of the Holy Mysteries. The whole post, why torture yourself for what? And they would put to eat a little every day.

Your thought would always consider you a poison and a drinker, but now it truly magnifies you: and you must fight. In an hour, delight in one's feat will break through, and for this, God's punishment follows, usually manifested by a decrease in warmth and composure. In view of this evil, I cannot call your fasting good. Bring it to the measure ... I feel sorry for you; but I say this about fasting not out of pity, but out of the certainty that you will not benefit from it in any particular way, and self-delusion is close - a great and great misfortune! (St. Theophan the Recluse. Collection of letters. Letter No. 721. Issues three and four. Part 4. Holy Dormition Pskov-Caves Monastery, 1994. P. 205).

7. “Of course,” he says further, “one must wish that what you started never changes and turns into the law of life. Bodily exploits are handy to us because the body can get used to everything. Until he gets used to it, he screams; and when he gets used to it, he will shut up. That's the limit of work on the body.

The body is an obedient slave; but he needs to be trained. Well, school, only in moderation. Work on the soul has no end. The soul cannot be tempered in the same way as the body. She is mobile. From the very heights, one can go crazy and fly headlong... Do not forget to read the word of God every day and meditate and bring it to feelings and nourish your soul. The soul seems to be sugared and become firmer and stronger ”(St. Theophan the Recluse. Collection of letters. Letter No. 735. Issues three and four. Part 4. Holy Dormition Pskov-Caves Monastery, 1994. P. 205, 223-224).

8. “I repeat again: who is against fasting? But post a fast, and at least drop another. That is what yours is. And I consider him so not for his own sake, but for the reason that he introduces you into doubt, how your entire past letter was fulfilled. So it is impossible not to rise up against him as the cause of such a dangerous mood of the spirit. Fasting itself is blessed. Eating less and sleeping less is a good thing. Still, in moderation. And besides, the soul must be protected by deep humility. Writing the way he wrote, he had one thing in mind - to arouse in you apprehension and vigilant observation of the suggestions of the enemy, with which he knows how to approach so skillfully that you will not even notice. From a subtle thought, he will begin and lead to great deeds in his own way ... ”(St. Theophan the Recluse. Collection of letters. Letter No. 723. Issues three and four. Part 4. Holy Dormition Pskov-Caves Monastery, 1994. P. 205). S. 208).

9. “... This crappy rhyme of yours will not lead to good ... It sticks out from you - not at all in place.

Who is against fasting? Fasting is one of the first deeds of a monk and a Christian. BUT it is impossible not to rebel against immoderate fasting. This one is detrimental. Only empty rumor excites outside and vanity inside. Your elders faithfully grumble: “Here we have some kind of ascetic; eats one prosphora, does not make a fire. And you are getting stronger and stronger. They talk about trifles, and in you they give birth to a worm of vanity and a high opinion of themselves: “Now I’m not that.” Your tongue speaks humble speeches, but it lies in your heart that you have already risen high, and, tea, have surpassed everyone. It always happens. Start striking at external exploits, you will immediately fall into spiritual pride. And the enemy is rewarded. Well, mother, add, add! And mother of all strength! He thinks that he pleases God, but in fact he amuses the enemy and the boil of vanity inflates and expands. I am writing you all this savory, for the sake of the danger in which you are. Look around, and while there is time, fix things. You think I want to feed you. Not at all. I want to direct you to moderate fasting, which would keep you in humble feelings. And then you don’t know where you’ll fly in ... It won’t take long to distort your internal with an unreasonable external; and again to adjust it, as it should, you will not suddenly adjust it. You will begin to deepen this bad feeling that you are no longer what you used to be; warmth, tenderness and contrition will decrease. When the heart grows cold, then what? Beware of this The path of humble, moderate work is the most reliable ”(St. Theophan the Recluse. Collection of letters. Letter No. 722. Issues three and four. Part 4. Holy Dormition Pskov-Caves Monastery, 1994. P. 207).

10. “…Regarding fasting, act with complete freedom, applying everything to the main goal. When to weigh down, when it is possible to lighten, depending on the need ... It is better not to bind yourself in this respect by an invariable decree, as if by bonds; and when so, when otherwise, only without privileges and self-pity; but without cruelty, leading to exhaustion ”(St. Theophan the Recluse. Collection of letters. Letter No. 738. Issues third and fourth. Part 4. Holy Dormition Pskov-Caves Monastery, 1994. P. 228).

11. “... Do not regret the fact that you had to add something to food. One should not even be attached to the holy rules, but behave in relation to them with complete freedom, disposing of them reasonably. It does not matter if you add something, only not for the sake of the flesh, but out of need. You can do the same with bows. Belittle them for ill health or for any other respect; just so as not to relax ”(St. Theophan the Recluse. Collection of letters. Letter No. 743. Issues third and fourth. Part 4. Holy Dormition Pskov-Caves Monastery, 1994. P. 234).

12. And he adds: “Abstinence from passions is better than any medication; and it gives a long life ... Not from food alone life or health, but from God's blessing, which always overshadows the one who betrays himself into the will of God, when he lifts burdens on the path of fulfilling the commandments of God ”(St. Theophan the Recluse. Collection of letters. Letter No. 447. Issues three and fourth, Part 2. Holy Dormition Pskov-Caves Monastery, 1994, pp. 124-125).

13. Saint Theophan the Recluse. Collection of letters. Letter No. 89. Issues one and two. Part 2. Holy Dormition Pskov-Caves Monastery, 1994. S. 73-74.

For a more detailed exposition of St. Theophan's opinions on fasting, see: Georgy (Tertyshnikov), archimandrite. Symphony based on the works of St. Theophan, the recluse Vyshensky. Book two. Fast. Ryazan, 2003. S. 249-260.

14. “…The remedy against wandering thoughts is the attention of the mind, attention to the fact that the Lord is before us and we are before Him. The whole mind must be inserted into this thought and not allowed to deviate from this. Attention is attached to the Lord by the fear of God and reverence. Warmth of the heart comes from them, which draws attention to the One Lord. Take the trouble to stir your heart, and you will see for yourself how it fetters thoughts. You have to force yourself. Nothing spiritual can be achieved without intellectual labor and effort. Prostrations help a lot to warm the heart. Put them more often, both waist and earthly ”(St. Theophan the Recluse. What is spiritual life and how to tune in to it. Letter XXXII. M .: Reprint, 1914. P. 121).

15. Saint Theophan the Recluse. Contemplation and reflection. Self test. M., 1998. S. 95-103.

16. Saint Theophan the Recluse. What is spiritual life and how to tune in to it. Letters XXXII, XXXIV. M.: Reprint, 1914. S. 121, 127.

In general, fasting is the best time for exercises to spiritualize the mind, about which St. Theophan spoke so emphatically and convincingly.

“The great mentor of spiritual life, Bishop Feofan,” writes Archpriest Sergei Chetverikov, “in his book The Path to Salvation, he points out the paths to the Christian spiritualization of the mind, will and heart, accessible to every Christian, and especially deserving of attention during the days of Great Lent:

1. Exercises leading to the spiritualization of the mind.

“...Reading and hearing the word of God, the patristic writings of the lives of the saints, mutual discussion and questioning of people who are more experienced in spiritual life.

It is good to read or listen, it is better to have a mutual interview, more better word the most experienced. More fruitful is the word of God, followed by the writings of the fathers and the lives of the saints. However, one must know that the lives of the saints are better for beginners, the writings of the Fathers for those who are average, while the Word of God is for the perfect…

Here are the rules of reading: before reading, you should detach your soul from everything, turn prayerfully to God, read carefully and add everything to an open heart. Best time for reading the word of God - in the morning, lives - in the afternoon, St. fathers - shortly before going to bed. In such studies, one must constantly keep in mind the main goal - the imprinting of truths and the excitement of the spirit. If this is not brought by reading or conversation, then they are scratching of taste and hearing, simple questioning ...

2. The will is brought up by submission to the will of God, that is, by imprinting in one's will those dispositions that are required by God, and by overcoming one's bad inclinations and habits. Understand for yourself the total amount of right actions possible for you in your place, rank and circumstances, and consider when, how and to what extent, and what you can and must do. And do everything with reason... Remember the law of gradualness and continuity. Always start from the smallest and ascend to the highest, and once you start doing, do not stop. By this you will avoid the embarrassment that you are not perfect, because not suddenly; there will come another time; the thought that everything has already been done, for there is no end to the degrees; arrogant enterprise exploits beyond strength.

It is good to choose predominantly one good deed and stick to it unswervingly - it will be the basis, like a canvas; connect others to it ...

3. To spiritualize the heart means to cultivate in it a taste for everything holy, divine, sacred. To do this, if possible, establish as often as possible a stay in the temple, on church services. Cultivate a prayerful spirit. Prayer is both a duty and a means. By her, the truths of faith are imprinted in the mind and good morals - in the will; but the heart is primarily enlivened in its feelings.

Need to establish a permanent order home prayer. Choose the rule of prayer - evening, morning, day. Let the rule be small, so as not to grow cold in prayer out of habit. It must always be done with fear, diligence and attention. It requires standing, bowing, kneeling, sign of the cross, reading, and sometimes singing ... It's good to get used to one of some prayers, so that, having begun it, you will be inflamed with spirit ... accepted rule certainly always need to fulfill, but this does not prevent, at the request of the heart, and add ...

These, in a nutshell, are the ways in which, according to Bishop Feofan, the soul and its three forces are spiritualized - mind, will and heart ... ”(Chetverikov Sergius, archpriest. What gives us great post? Sergius leaflets No. 3. Paris, 1930. S. 7, 8).

17. And here St. Theophan advises to keep in mind a few rules that will help maintain inner attention and enter into communion with God:

- “Know and recognize your poverty and wretchedness - that you are poor and blind and naked and would perish temporarily and forever, if it were not for the Lord.

Know and grow in the knowledge of the Lord Jesus Christ, who came into the world to save sinners.

Believe with full faith that the Lord who saved the whole world is also saving you - and cry to Him with Thomas: "My Lord and God."

- Hope to be saved, keep in your heart that the danger has already passed, but do not indulge in carelessness and bliss, but walk in deeds of self-denial, the forgetfulness of which plunged you into trouble so many times.

Warm up the feeling of peace with God. Contemplate in your spirit the bright, benevolent face of God; but do not relax not only passions, but also passionate thoughts, and whenever they break through against your will, hasten to cleanse yourself with tears of repentance ...

Carry in your heart the conviction that you are the son of God, to whom the authority has been given to cry out: "Abba Father"...

Contemplating God as the most secret, incomprehensible, marvel at Him...

Contemplating Him as infinitely great, fall before Him in humiliation, imbued with reverent fear and trembling.

Contemplating the all-perfect, praise and glorify Him, together with the choirs of angels calling to Him: “Holy, holy, holy is the Lord of Hosts, - heaven and earth are filled with Your glory!

Contemplating Him as omnipresent, all-seeing and all-fulfilling, walk before His face as you would walk before a king looking at you.

God created you and keeps you - you are all His ... Be submissive to Him, as the Lord of life, in a sense of comprehensive dependence on Him.

God, who created you, is also looking after you, which means that everything that is yours is His. Thank Him for everything. Be gracious, be patient, if something unpleasant finds on you ...

God, who controls everything, is leading you to his destination. Therefore, everything that will happen to you will be from God. - So, surrender yourself to the will of God, who knows better than you what you need, calm down in Him, not allowing yourself to be tormented by empty perplexities and breakdowns of the spirit, and having full hope that He will lead you to your end, ascend to Him with your mind and heart in prayer.

Wait... for the second coming of the Lord and not only believe him, but wish and prepare to meet Him at all times... Prepare for death - remember judgment, heaven and hell, and be like a stranger on earth...

The Church is the house of salvation and the vessel of grace-filled means. So, turn to her ..., everything you need, you will find in it.

You need enlightenment of the mind. The Church is the educator. Believe and keep in your heart that she alone is the pillar and affirmation of the truth, and in her look for this truth - in the word of God, in the writings of the fathers, in the teaching of the church ...

You are weak - you need reinforcements. The Church is the giver of grace and the educator of the spirit of grace. Seven nipples are open at our mother - seven sacraments. Approach them with faith - get drunk from them with life-giving forces according to your needs ...

You are surrounded by enemies. You need intercession and protection. The Church is your intercessor and protector. Go to the temples of God… Here is the bloodless Sacrifice, here are the choirs of angels and saints… Run here and protect yourself with church prayer…

The church is the court of the saved. All believers are one body with one spirit ... ”(St. Theophan the Recluse. Testament of the Lord from the Cross: a list of Christian feelings and dispositions. inner life. Words of Bishop Theophan. M.: Reprint, 1893. S. 66-69).

The life of recluses may seem empty and gloomy: languid days spent locked up involuntarily push this thought. However, a believer sees it differently. He knows that such a feat is needed in order to be alone with God, to receive His grace. Therefore, many Christians respect the choice of recluses, supporting it wholeheartedly.

Who are the recluses?

Let's start with the simplest. A recluse is a person who voluntarily renounces the company of other people. True, unlike hermits, they do not go to deserted lands or deserts. Instead, they are closed in a certain room, which is completely or partially protected from the influence of the outside world.

There is a temporary and a lifetime shutter. In the first case, the believer locks himself in certain period, for example, for the duration of the post or church holiday. In the second, the monk undertakes to spend the rest of his life in complete isolation from material reality.

Christian recluses

In Christianity, a recluse is a monk who seeks the salvation of his soul in solitude. To do this, he closes himself from everyone in his room, cell or cave. There, the believer is waiting for a test of silence, which reveals the essence of being and helps to find the path to God.

Throughout the entire period of seclusion, the monk does not leave his room. However, in the case emergency he can go out of there, but after that he must return again. For example, the reason for this may be an emergency gathering of all the clergy or a natural disaster that threatens the monastery.

Orthodox traditions: Theophan the Recluse and Gregory of Sinai

Orthodox monks often practice seclusion. main goal this action is "hesychia" - sacred silence. That is, a recluse seeks to retire in complete silence. For more effect Orthodox monks take a vow of silence for a period of renunciation. Thus, the Christian is left alone with his thoughts: he prays, speaks with God and tries to realize his place in the world.

It should be noted that many monks do not just retire to their rooms, but move to live in special caves or cells. Sometimes the passage to them is walled up, leaving only a small window where their brothers can bring food and books. These walls are dismantled only if water and food remain untouched for more than four days. After all, this means that the monk achieved his goal - he was reunited with the Father in heaven.

Among all Orthodox recluses, Theophan the Recluse and Gregory of Sinai gained the greatest fame. The first one refused high priesthood and went to live in a cell, where he wrote many books and spiritual translations. And the second summarized all the rules and rituals associated with seclusion.

In particular, Gregory of Sinai wrote: “When you are in your cell, be patient: go over all the prayers in your head, for this is what the Apostle Paul bequeathed to us.”

Reclusion in the Catholic Church

Catholic monks also adhere to the rite of seclusion. In their culture, this ritual is called "inclusion". Its roots stretch back to the early Christians, who renounced all earthly blessings and locked themselves in their homes. There they led a very meager life, spending most time in prayer.

Later this practice was adopted by Catholic monks. And in the 9th century, the book Regula Solitariorum was published, which described all the rules and norms of reclusive life. Its influence was so strong that even today many Catholics adhere to the recommendations contained in it.

Other cultures

However, a recluse is not necessarily a Christian monk. Other religions and cultures also boast people with extraordinary willpower. For example, they often lead a reclusive lifestyle when they try to achieve harmony with themselves. True, unlike Christian monks, Asian brothers never take perpetual vows. The longest practices take no more than two or three years, and the shortest can be limited to ten days.

In addition, a recluse is not only a believer. Sometimes people shut themselves off from the world for personal reasons not related to any religion. The reason for this may be disappointment in others or an attempt to realize the inner Self. In the first case, detachment will rather destroy the human psyche, since in case of problems one should not lock oneself in oneself. In the second, a short loneliness can help to see what a person did not notice before.