One of the most influential spiritual writers of the 19th century was Saint Theophan the Recluse , who became a great teacher of the Christian life. His works are essential for all who thirst for salvation. One cannot read them without reverence, without spiritual awe... He speaks to you of God and your soul, opening avenues to another world—as "one in power"... And everyone feels this, for truth bears witness to itself... Bishop Theophan left us a priceless treasure in the form of more than 60 spiritual works, most of which he wrote during his 28-year seclusion in Vysha and which he bequeathed to the entire Russian people before his death . In the lines of his works, one can find an inexhaustible source of spiritual upliftment, introspection, and aspiration to the heavenly heights. The grace of God is felt in his every phrase.
Although a highly educated man who had achieved extraordinary career success at a relatively young age, he nevertheless made the firm decision to withdraw from the world and go into seclusion. He thus decided to dedicate his scholarship and knowledge to serving the Orthodox Church, for he was deeply convinced that the most important thing in the work of salvation is to constantly pray to God with the mind and heart, and to be undisturbed... "In matters of faith and salvation, it is not philosophy that is required, but a childlike acceptance of Divine truth. The mind must be trampled underfoot, just as in the painting, Archangel Michael tramples Satan. Archangel Michael represents the mind submissive to the truth of God, while Satan is the rebellious, vain mind, from which all revolutions arise, both in families and in the Church..."
"Let it not be thought that there is no philosophy in the realm of faith... No, the sum total of the truths of faith is the most harmonious, sublime philosophy, a consoling philosophy, a genuine system, such as no other system of philosophy represents. However, one cannot suddenly ascend to the contemplation of this system. One must purely accept truth after truth, as taught, without vain wisdom, and compose them in the heart... When all the truths have been gathered, then the consciousness, refined by prayer, will see their order and rejoice, and then a great light will shine in the soul. This is the wisdom hidden from the sons of this age."
It is precisely because Saint Theophan, in his 22-year seclusion, learned these truths through experience , and not merely from philosophical literature, that his words have such power. He left us a sublime image of the spiritual life of an ascetic recluse, praying for his people and for the entire Christian race.
The Life of Saint Theophan before his Reclusion
Bishop Feofan—in the world, Georgy Vasilyevich Govorov—was the son of a priest of the Vladimir Church in the village of Chernavsk, Yelets District, Oryol Province. He was born on January 10, 1815. His pious parents raised him in the spirit of the Church, so from early childhood he developed a deep love for the Church. It was not without reason that he later wrote that religious zeal is the most powerful means of properly raising children.
After graduating from the Livny Theological School, he entered the Oryol Theological Seminary, which he successfully completed in 1837. Saint Theophan received his higher education at the Kyiv Theological Academy, from which he graduated with honors and a Master of Theology degree. At the Academy, everyone remembered him as a modest and reverent youth. He wrote of this time: "The river of our life is crossed by the undulating stripe of youth. This is a time of the effervescence of physical and spiritual life. Child and youth live quietly, a man has few quick impulses, venerable gray hairs bow to peace; only youth seethes with life." One must have a very strong foundation to withstand the onslaught of the waves at this time... What can one say about someone who not only did not love the Christian life and truth, but had never even heard of them?.. He is a house without a fence, given over to plunder, or dry brushwood, given over to burning in the fire..."
While a student at the Kyiv Theological Academy, he visited the Lavra Caves many times. It was here, apparently, that the idea of renunciation matured. A few months before completing his studies, Georgy Vasilyevich Govorov took monastic vows. In monasticism, he found his true calling; his natural kindness of heart, his dove-like gentleness, his indulgence, his trust in others, and even his shyness in manners all contributed to this. It was clear that he was not cut out for the struggles and vanities of life. Soon he was ordained a hierodeacon, and then a hieromonk. After his tonsure, he visited the Lavra, where the elder Hieroschemamonk Parthenius labored. This intelligent prayer-book instructed the young monks thus: “You, learned monks, having collected many rules for yourselves, remember that one thing is most important: to pray and pray unceasingly with your mind in your heart to God – that is what you should strive for.”
Having successfully graduated from the Academy with the title of Master of Theology, Hieromonk Theophan was appointed rector of the Kiev-Sophia Schools and teacher of Latin. He held this position for approximately five years. He expressed his views on education in this spirit: "Of all holy deeds, education is the most sacred... We must so dispose the students' spirits that they do not lose the conviction that our primary concern is pleasing God, and that scholarly pursuits are an accessory, an accident, fit only for the duration of this life. And therefore, it should never be held so high and in such a brilliant light that it occupies all attention and consumes all concern. There is nothing more poisonous and destructive to the spirit of Christian life than this scholarly focus and exclusive concern for it. It plunges one directly into a state of apathy and can then forever hold one there..."
On December 13, 1844, he was appointed a Bachelor of Moral Theology at the St. Petersburg Theological Academy. But when in 1846 he was appointed to the cathedral hieromonks of the Alexander Nevsky Lavra, he submitted a request for dismissal as a Bachelor of Arts and Assistant Inspector of the Academy. He wanted to devote himself entirely to monastic service... Soon, God's providence revealed a different calling to him: he was appointed a member of the Russian Mission in Jerusalem, where he remained until 1853.
The sight of Palestine, its hills and valleys, its clear lakes and springs, brings biblical events to life with astonishing vividness. One can imagine how richly Father Theophan's soul was nourished by sacred memories. He was drawn to the ancient monasteries of Palestine, to the famous Lavra of St. Sabbas the Sanctified... There he could hear instructive stories and observe firsthand the solitary lives of ascetics. In 1855, he became rector of the Embassy Church in Constantinople, where he learned much about Mount Athos and the ascetics there.
In 1859, Archimandrite Feofan was consecrated a bishop and appointed to the Tambov Diocese, where he served until 1863. From there, he was transferred to Vladimir, where he opened a diocesan school for girls and began publishing the "Vladimir Diocesan Gazette." In both the Tambov and Vladimir Dioceses, Bishop Feofan was tireless. He served frequently, preached constantly, traveled to personally meet the flock, brought the lost back to the Church, cared for theological educational institutions, opened parish schools, and restored churches—his caring archpastoral care extended to all.
Soon, Saint Theophan was granted a great consolation: being present at the uncovering of the relics of Saint Tikhon of Zadonsk . From his youth, he had been filled with love and reverence for the memory of Saint Tikhon. And here, at the relics of the newly-minted saint, he firmly resolved to follow in his footsteps. Leaving the Voronezh See, he withdrew to Zadonsk to devote himself to the contemplative life. Like Saint Tikhon, Saint Theophan resolved to dedicate his entire scholarship to serving the Church as an ascetic recluse.
The Significance of Reclusion in the Life of Saint Theophan
Since 1871, Bishop Theophan has lived in complete seclusion in the Vyshenskaya Hermitage, a poor monastery seemingly lost in the forests of Tambov Province. To conduct services, Bishop Theophan built himself a small church , allocating part of the living room for it. Instead of an iconostasis, there was a simple curtain of cheap material, separating the altar from the rest of the church. He received no one into his cell except his cell attendant, his confessor, and the abbot of the monastery, who visited him occasionally.
Having learned of the great ascetic, people from all over began to write to him for advice. Saint Theophan, without breaking his seclusion, refused no one spiritual guidance. He wrote approximately forty letters daily. In them, he expresses paternal concern for some, instructs and admonishes others, answers questions about Christian life for others, consoles others in their sorrows, and warns others against various errors and distractions. From his seclusion, observing contemporary life and thought, especially in the Church, Saint Theophan, with all the zeal of a strong champion of Orthodoxy, rises to its defense at the first appearance of any teaching contrary to the spirit of Orthodoxy.
In 1883, in response to a letter from one of his nephews asking for essay topics, Bishop Theophan responded with the following words: “You ask for topics—they are easier to solve than to assign. I am of the opinion that it is best to write about what comes to the heart: for there lies the true source of speech. If an external impetus is needed, here it is: we are being devoured by Protestantism—Pashkovism, Stundism, Tolstoyism, and the like—all from there. So take different points of this wisdom—and strike them mercilessly. You wrote about what truth is, and found that it is only in the teaching of Christ. Go further and decide where the teaching of Christ is. Decide this way: in the word of God, understood according to the teaching orally left by the Apostles and preserved by the Holy Spirit. "The Orthodox Church—with additions from Tradition and that which is not found in God's Scripture...—lay this foundation—as the foundation of the struggle against Protestants. Then you can beat them very successfully in everything. Read more of the Holy Fathers and study them, especially those of the first centuries (3rd-4th). Therein lies the Apostolic spirit. After all, we too have many wiseacres who also need to be beaten. If you don't neglect to engage with them, they themselves will direct you to what needs to be done and what to write" (From a letter to his nephew, I. A. Krutikov).
Over time, Saint Theophan's life became hidden from people, known only to God. Even for walks, to enjoy the fresh air, Saint Theophan, during his years of complete seclusion, would go out onto the balcony of his outbuilding so that no one could see him.
Little can be said about the saint's life in complete seclusion—partly from his own observations, partly from the testimony of those close to him, and finally from what was revealed in his cells after his death. In the small church dedicated to the Epiphany of the Lord, built in his cell, he celebrated services or read the required prayers at the appointed hours. It was there, during the first ten years of his complete seclusion, that he celebrated the Divine Liturgy every Sunday and feast day, and daily in the following years, also alone, "in the servitude of angels," as one monk put it. After the saint's death, a small bag was found hanging on the wall of the altar of the small church, filled with small notes containing the names of those who had asked the saint to remember them in his prayers.
Next to the cell church of the Most Reverend Theophan was his study. Here he studied patristic literature, which he summarized in his inspired writings and letters.
Before the feasts of the Nativity of Christ and Easter, having received his pension, he mailed almost all of it to various poor people and relatives, keeping only a little for himself for his own needs. He also sent his books to others free of charge, according to their needs. The saint himself was the first to strictly adhere to the rule he recommended to others: "Do not say to someone asking for help, 'Come tomorrow;' do for them now what you can. And do not make them ask for help for a long time; that is akin to bargaining." And he hastened to provide material or spiritual assistance to anyone in need. Bishop Theophan's letters often took the form of entire treatises, either scholarly or popular. To aid his remarkable intellect and memory, Bishop Theophan possessed an extensive cell library, which he continually expanded by subscribing to Russian and foreign books.
Among the books of various content were: Solovyov's "History of Russia," Schlosser's "World History," works by Hegel, Fichte, Jacobi, and Ulrici, an encyclopedic dictionary, a theological encyclopedia in French in 150 volumes, and many others. For, as the saint said, "even books of human wisdom can nourish the spirit. These are those which, in nature and history, show us traces of wisdom, goodness, truth, and God's providence, which is so thoughtful of us... God reveals Himself in nature and history as well as in His Word. And they are the books of God for those who know how to read" ("Spiritual Reading," 1894, No. 4).
But, as is self-evident, Bishop Theophan, as a truly spiritual man, had most of all books of spiritual content: editions of the Bible, Symphonies, commentaries on the Bible , works of the holy fathers and teachers of the universal Church (St. Basil the Great , Gregory the Theologian , John Chrysostom , Isaac the Syrian , ascetic writings, a complete edition of the Menaion); and Russian (St. Nil of Sora , Demetrius of Rostov , Tikhon of Zadonsk , and others); liturgical books - the Chetiya-Minei, prologues, etc., almost all the spiritual journals, and others.
Besides writing, Bishop Theophan also occupied himself with various handicrafts in his seclusion. "One cannot devote oneself entirely to spiritual matters," he wrote, "one must have some kind of unfussy handicraft. But one should take it up when the soul is weary, and is incapable of reading, thinking, or praying to God." "Do you have any handicrafts? If not, invent them. It is difficult to live without handicrafts. One cannot read and pray (I mean prayer, expressed externally) incessantly. But if one sits idle, one's thoughts will begin to wander, so one must invent handicrafts to aid oneself" (Letters, 1st issue).
Thus, amidst the prayerful labors performed in church and cell, amidst various mental pursuits and handicrafts, the recluse saint truly never let a moment pass without activity. And then, little time remained to satisfy the bodily needs of sleep and wakefulness. A spiritual ascetic like Saint Theophan, he did not indulge his body with prolonged sleep, luxurious and abundant food, and so on. On the contrary, he mortified it in every way, according to the commandment of the holy ascetic fathers, which he himself, in a Russian translation, offered to those zealous for salvation: "We must humble and exhaust our bodies with abstinence, and not indulge them with sweets, in order to be worthy of the kingdom of heaven" (Letters on the Life of Christ).
The daily routine of the reclusive saint's life was simple. At the end of the Liturgy, the saint would lightly knock on his door to signal to his cell attendant the time for morning tea. After tea, the bishop engaged in intellectual work, the fruits of which were his numerous writings and letters. At one o'clock in the afternoon, he had lunch, during which, in his final years, on fast days, he ate only one egg and a glass of milk. At four o'clock in the afternoon, tea was served; there was no supper at all. On fast days, of course, the saint-ascetic's physical abstinence was further intensified, nourished and strengthened only by spiritual pursuits and prayerful endeavors.
What prompted Saint Theophan to commit himself to complete seclusion after a few years of ordinary retirement at the Vyshenskaya Hermitage? Without a doubt, the primary motivation was a sincere, conscious desire, nurtured by long-term experience in monastic life, for complete, total renunciation of the world and everything in it. Encouraging him as a bishop were such lofty examples as Saint Isaac the Syrian from the history of the universal Church, and Saint Tikhon of Zadonsk , so revered by His Grace Theophan, from the history of the Russian Church .
However, Saint Theophan himself, who left his diocesan service at the age of fifty-two and after a long trial of monastic life, did not immediately dedicate himself to complete seclusion after his retirement, but only six years after his departure to the Vyshenskaya Hermitage. He deeply understood the sublime achievement of complete seclusion, and therefore, just as he warned other monks against hastily fulfilling their desire to commit themselves to complete seclusion, he himself did not rush.
“You say you’d like to go into seclusion. It’s early, and there’s no need. You live alone. Someone comes by occasionally. And your visits to church don’t break your loneliness; they affirm you, or give you the strength to spend time at home in prayer. Sometimes you can stay away for a day or two, always striving to be with God. But that happens to you naturally. So there’s no point in planning about seclusion. When your prayer becomes so strong that it always remains in your heart before God in reverence, never leaves it, and doesn’t want to do anything else. Seek this seclusion, but don’t worry about that. You can wander the world with your doors closed, or let the whole world into your room” (Letters to Various People on Various Subjects of Faith and Life, p. 298).
The saint himself, dissatisfied with public service with its various distractions from his complete dedication to serving God and seeking the one thing needed, first withdrew from public service, and then, when he saw that, despite the communal conditions of monastic life, many things still hindered him from devoting himself entirely to God and conversing with Him alone in solitude, he retreated to complete seclusion. True, there were moments when he himself entertained, and others suggested, the idea of returning to public service as a diocesan bishop, given the full spiritual and physical strength he still possessed. But soon the thought of the lofty purpose of hermitage—that in desert solitude he was performing a special kind of service to the Church—overcame any thought of returning to the world.
“Therefore, our holy fathers,” he himself wrote from the words of the holy ascetics of the Christian East, “settled in deserts, mountains, laurels, monasteries, cells and abysses of the earth, hermitages, pillars, in order, removing themselves from everything else, through perfect patience, obedience and cutting off their will, to cleanse themselves from passions and strengthen themselves in virtue in communal monasteries or in solitude and in complete hermitage to cultivate good morals and feelings, through sobriety, keeping the mind not distracted by impure thoughts, in the hope of finding God in one way or another, for Whom they undertook all labors and feats, both physical and spiritual” (Collection of Ascetic Writings, p. 96).
Thus the recluse saint lived in the Vyshenskaya desert during the entire many years of his stay there, praying not only for himself, but also for others, working in the field of spiritual writing no longer directly for himself, but for the sake of his neighbors, and achieving that which the Holy Church solemnly and loudly sings about in relation to the hermits: “For the desert dwellers there is an unceasing Divine desire, apart from the vain world.”
The main theme in the works of Saint Theophan
In his writings, Bishop Theophan is both a preacher and an interpreter of theological sources—Holy Scripture and Holy Tradition—a systematic theologian, an excellent translator, and, in general, a spiritual and moral writer.
In his writings, Saint Theophan truly is "the light of the world" ( Matthew 5:14 ), shining at a time when, on the one hand, the darkness of Westernism, with its false beliefs, various errors, and moral corruption, was heavily burdening the minds and hearts of our compatriots. On the other hand, even within Russian society itself, the ancient foundations of faith, conviction, and strict morality were already greatly shaken, and darkness increasingly clouded the spiritual eyes of his contemporaries. They could not help but see these beliefs and convictions of Saint Theophan—and may this serve as a judgment and condemnation for them, as forerunners of the Antichrist's revolution.
“How many signs has the Lord shown over Russia,” wrote Saint Theophan in sorrow, “delivering her from the most powerful enemies and subjugating peoples to her! How many constant treasures has He bestowed upon her, pouring forth wondrous signs—in the holy relics and miraculous icons scattered throughout Russia! And yet, in our days, Russians are beginning to deviate from the faith: some are falling completely and entirely into unbelief, others are falling away to Protestantism, a third are merely weaving their own beliefs, in which they think to combine both spiritualism and occasional geological errors with Divine revelation. Evil is growing; sectarianism and unbelief are raising their heads; faith and Orthodoxy are weakening. Will we not come to our senses? .. And will the same thing finally happen to us as, for example, to the French and others... And if this happens, what do you think will happen to us on the Day of Judgment, after such mercies from God to us? “Lord! Save and have mercy on Orthodox Rus' from Your righteous and due punishment!” (Thoughts for each day of the year according to the Church reading from the Word of God, pp. 233, 306, 371).
Saint Theophan himself, as a strict ascetic, in his moral teaching—"all in God"—asks, "What is the whole point of concern for the salvation of the soul?" he asks. "It is to have God as one's God and to recognize oneself as God's." Accordingly, the entire moral teaching of Bishop Theophan is aimed at clearly demonstrating "how to attain the saving desire for communion with God and to zealously abide in it, and how to safely reach God amidst all the crossroads possible on this path, through all the degrees" (The Path to Salvation, p. 6). Therefore, in his moral teaching, "he takes a person at the crossroads of sin, leads him along the fiery path of purification, and brings him to the degree of perfection possible for him, to the measure of the age of the fulfillment of Christ" (ibid., p. 9).
The means to achieving this goal can generally be described as the progressive victory of the spirit over the body. Recognizing the three component parts of man's being: spirit, soul, and body, and seeing in the spirit the divine part of the human being—that "image of God" which the Creator imprinted on His creation—Bishop Theophan considers only such a relationship of the component parts of the human being as normal and appropriate when the spirit, having restored its inherent qualities and aspirations—in the fear of God, in the action of conscience, and in the desire for a better world—subjugates the soul and body. "Then the fear of God, conscientiousness, and detachment from anything external reign in the soul; then the desire and production of selfless deeds or virtues appears... the soul performs deeds not because they are necessary, useful, or pleasant, but because they are good, kind, and just." Then “the flesh submits to the spirit and works for it, losing its natural rights – to food through fasting, to sleep through vigil, to rest through continuous work and fatigue, to pleasure of the senses through solitude and silence.”
“The body is something external to the soul, something that it must separate from itself and, considering it its own, not merge with itself,” for after the fall of the first people, it became the seat of passions, so that if it is strong, the spirit will weaken, for “the flesh grows stronger at the expense of the spirit... the spirit... at the expense of the flesh” (The Path to Salvation, p. 318).
But the body isn't the only one to blame for the weakening of the spirit—the soul brings its own impure share. "In essence," says Bishop Theophan, "the needs of our body are simple and dispassionate. Look at animals: they don't overeat, they don't oversleep, having satisfied their carnal needs in due course, they remain calm for a whole year. It's only the soul, having forgotten its best aspirations, that has transformed the simple needs of the body into a multitude of unnatural desires, which, in their immensity, have become unnatural to the body as well" (Thoughts for Every Day of the Year, p. 164).
Having, so to speak, thus removed some of the guilt from the body and treating both the body and the soul, equally damaged by sin, with equal mistrust, Bishop Theophan sees the only path to salvation in their submission to the spirit. He sadly compares the state and relationship of these components—in the sinner and in the one zealous for salvation: "Where one has a head, the other has feet. One is entirely in God and lives in the spirit, mortifying the lower part and subordinating the middle part; the other is outside of God, in the sensory-animal world, living in fantasy, tormented by desire, afflicted by passions and perversion of spiritual activity" (Draft of Christian Moral Teaching, p. 325).
Turning to a characterization of Christian teaching, Saint Theophan says: "Our nature was corrupted by the Fall. Christianity, in its entirety, is the restoration of this nature to its first rank. Consequently, it is, in its essence, a violation of nature, as it now exists within us. Self-resistance and self-compulsion are the first forms of manifestation of the Christian life, a life of salvation, leading to the goal. Nature should never be referred to, or relied upon unconditionally, for it combines within itself a mixture of what is due and what is not. Therefore, in refining oneself, one must look not to nature, but to the standard of perfection offered by Christianity" (Letters to Various People on Various Subjects of Faith and Life, Soul-Profiting Reading, 1882, p. 173). Bishop Theophan expounds in detail on the method, so to speak, of spiritualizing man, of struggling and conquering the soul and body. He seems to ignore spiritual life, which for him serves as a synonym for worldly life.
Spiritual life does not require the development of the soul at all. Salvatory spiritual life begins and develops independently of soul development. The absence of the latter does not harm the former or diminish its worth. The soul, even in its best form, attains value only when it is completely subordinated to spirituality; in itself, it is nothing for eternity (ibid., p. 480).
But at the same time, Saint Theophan is not an enemy of worldly life, with its progress and civilization. “No one would think,” he says in one of his sermons, “that we rebel against any improvement and any change for the better. Oh, no! God will bless every good improvement; may He also bless the labors of those who devote themselves to this! We only wish to say that the true measure of the beneficial nature of improvements should be their conformity with the spirit of faith, and that everything that cools towards faith and alienates from the Church, everything that forces one to violate its statutes and demands changes in them, everything that leads to forgetting the divine arrangement of things, should not be considered a sign and fruit of true improvement and prosperity (progress), but, on the contrary, a return to the past (regression), a descent and destruction. (Words to the Vladimir Flock, 1869, p. 40). A Christian must accept the entire structure of the Church as a guide for his will, "with its dogmas, commandments, sacraments, sacred rites, canons, and proper guidance": "instead of fidelity to the principles of humanity, fidelity to the vows of baptism is made obligatory, and, instead of progress striving toward an indefinite distance, the striving for the honor of the highest calling in Christ Jesus (Outline of Christian Moral Doctrine, p. 28).
“This is the language of a pagan moralist, unknown in the Church of Christ, where humanity and civilization are extolled, for at the present time we have lost all sense of true self-preservation. We are being led, as if led, straight to destruction, and have no concern for our fate. We have given up, given over to insensitivity; whatever will be, will be! This is our situation! Isn’t this why suicides are so frequent? And this is the fruit of today’s teachings, today’s views on man and his significance! This is progress for you.” (Thoughts for Every Day of the Year, The House of Demons, 1871, p. 70)
When a person, instead of adopting false worldly principles, humbly turns to the saving guidance of the Church, then the all-powerful grace of God enters into the person through the sacraments. It separates soul and spirit within a person, restoring to the latter the strength to restore their natural aspirations and actions—the fear of God, conscience, dissatisfaction with anything worldly, and the thirst for communion with God. Then all the powers and faculties within a person begin to function completely differently from how they previously functioned in a sinful person devoted to the world. And the Christian, with the assistance of God's grace, then, through the "fiery path of purification" and struggle with their egoism and passions, sanctifies all the natural organs of their will, both spiritual and physical. And - just as an eagle, having risen from the ground, soars easily and freely in the highest aerial spheres, where the air is pure and there is no earthly vanity - so he ascends to the highest degree of dispassion, - “The higher from the ground, the less vibrations and movements there are in the air, and there, at the very height, everything is quiet and calm - no storms, no thunder, no lightning. This is an image of the peace that the soul finds when it has extinguished every earthly attachment and lives with its heart in heaven, in unceasing fervent prayer and without departing from standing before God” (Words to the Tambov Flock, 1861, p. 247). Only then does a person reach such a state that he even renounces life with people, ready to say with Arseny the Great : “I love you, but I cannot be together with God and with people” (The Path to Salvation, p. 385). Then the degree of that love appears which is "the giver of prophecy, the cause of miracles, the abyss of enlightenment, the source of divine fire" (ibid., p. 392). Although this desired peace of God "is attained here by few, but there in heaven everyone, however, in their own rank... This is eternal bliss" ("Letters to Various Persons," Souls. Reading, 1882, p. 377).
Saint Theophan does not place a high value on spiritual, worldly life. "Worldly life," he says, "is a life of the soul, and therefore not the life a person should live, for he must live a spiritual life in order to be what the creative hand of God has destined him to be. Worldly life, with all its perfection, is worthless. It can acquire value only when it is inspired by the influence of the spirit, or when it accepts as its guiding and directing principles the principles of the spirit—that is, the fear of God, conscience, and the thirst for God (with discontent with earthly goods), or peace in God."
"But spiritual life itself has value, making a person what he should be according to the intention of his Creator" ("Letters to Various Persons," Souls. Reading, 1880, p. 74). Valued the spiritual life so highly, Saint Theophan, himself a strict ascetic and a devotee, burned with only one desire: that all the faithful sons of the Church, if not going to the desert or monasteries, then in any case, living in the world, would be imbued with the spirit and principles that are characteristic of asceticism; for this is the only path to salvation.
At the same time, he constantly emphasizes that our body is inherently pure and destined to be the constant companion and friend of the soul. Consequently, it is not the principle of evil or the prison of the spirit (as according to Plato's teaching), but only after the Fall did it acquire too much predominance and preponderance over the soul and spirit. "There is a limit beyond which one must not go: the body will not endure." In satisfying all the body's needs, there is a minimum measure. The law of achievement here is this: reach this final measure and dwell there, so that you are no longer restless in this regard; and then turn all attention and all effort to the inner... The body is not an enemy. Place it in its proper place, and it will be your most reliable friend... Why this overflow of carnal pleasures and passions? From servility to the carnal soul... Expanding its limits in quantity and quality, the soul, hoping to find the fullness of good here, reaches a frenzy (mania) in its carnal desires, and yet does not find what it seeks, but only upsets itself and the body—itself because it does not give itself what it should, the body because it is supposed to have a natural measure in everything, the violation of which is destructive to it. It is in vain that they say that ascetics are hostile to their bodies. They merely place it in their rank, and the satisfaction of its needs—in their measure, with this measure, of course, subordinating itself to their own special purposes. The body is the soul's instrument for fulfilling its purpose of being on earth ("I sit and think," Home Conversation, 1869, pp. 4-5).
The concluding words of the above tirade explain the necessity of struggling with the passions: for if the body is the instrument of the soul, and the soul is the instrument of the spirit, then it is obvious that, in view of the purposeful development of one's nature, man must treat his soul-animal nature somewhat harshly. This is all the more necessary since the passionate, sinful side of human nature receives even stronger reinforcement from the world and the devil. Hence, struggle is necessary. The path to salvation cannot be traversed without self-denial and struggle with one's own egoism, with the world, and with the devil. Asceticism is necessary. It is in vain that they say that asceticism is characteristic only of monks and not laypeople: "Monks, after all, are Christians and must strive to be true Christians. Therefore, monks and laypeople agree on the most important matter; how can the instructions of monks not reach the laypeople?" There is a part of monks that does not reach out to the laity, but it concerns only the external order of life and relationships, not internal dispositions and spirit. The latter should be the same for everyone, for "there is one Lord, one faith, one baptism" ( Eph. 4:5 ). This is why good laymen, zealous for the salvation of their souls, do not read—or even read—the ascetic patristic writings of Macarius the Great , Isaac the Syrian, St. Climacus, St. Dorotheus, Ephraim the Syrian , the Philokalia , and others. What do these writings describe? How to conquer passions, how to purify the heart, how to instill good dispositions in it, how to pray and succeed in prayer, how to order one's thoughts and constantly keep one's attention undistracted, and so on. And shouldn't this be the concern of every Christian?
"When God is relegated to the background," he says, "then emancipation (a departure) from God's demands begins to take hold in society—in intellectual, moral, and natural respects—and secularization—serving the spirit of the times, politics, customs, entertainment, and then education and all institutions;... society tends toward widespread unbelief" (Thoughts for Every Day). Regarding mysticism and quietism in religion, Saint Theophan firmly held the opinion that these are the painful products of misguided religiosity, Protestantism, and the Reformation. "They sought living communion with God, hoping through their own efforts... to seize that... which should be expected from God's mercy" (Letters on Spiritual Life, p. 296).
In general, Bishop Theophan closely links the question of the individual's relationship to Divine authority with the question of the Church. For him, the Church is the most reliable and firm bulwark of truth. For, guided by the Holy Spirit, it infallibly leads its children to salvation on the foundations of Holy Scripture and Holy Tradition, provided they remain faithful to it, with all its gifts and institutions. "Do you want to be saved?" says Saint Theophan. "Believe in all divinely revealed teachings, and, receiving the powers of grace through the Holy Sacraments, live steadfastly according to God's commandments under the guidance of God-ordained pastors and in obedience to them—but all this in the spirit of the Holy Church of God, according to its laws—and standing in living union with it—and you will be saved" (Letters to Various People).
Saint Theophan always remains true to himself, for he always stands on the unshakable ground of ancient Orthodox Christian contemplation. His views on Western inclinations are always clear and precise. I would like to cite one passage from his speech in St. Petersburg regarding humanism and the Reformation—those offspring of Western thought. Here he teaches us with astonishing force: "The era of humanism and renaissance, which began in the 15th century, after Satan had been bound for a thousand years, is essentially a rejection of the image of restoration instituted by the Lord Jesus Christ, with hostile armament against Him, and an attempt to restore and perfect ourselves by developing the various elements of fallen human nature, according to the model and spirit of paganism, in which they are found in all their strength... After the assimilation of new principles by mind and heart, the previous Christian forms of life seemed restrictive. They decided to shake off these bonds. "The Reformation took its first step... Its daughter, freethinking, carried into the world and society of that time—after morals and customs, after the ways of life and pleasures—the entire way of thinking that had been active in the pagan world before the coming of Christ the Savior. Here all the pagan errors were repeated, only in a different form and different words (dualists, pantheists, materialists, sensualists, skeptics, atheists appeared) and displaced the truth of God from the realm of human knowledge... This ended with the deification of reason and freedom and, under the guise of pagan gods and goddesses, the introduction of their idols into the temple for public veneration" (Words of St. Peter the Great Spiritual Academy, Rector Archimandrite Theophan, p. 122).
Thus, the very titles of the works of the Most Reverend Theophan: "Letters on Spiritual Life," "The Path to Salvation," "What is Spiritual Life and How to Attune Oneself to It," etc., show that the main theme of his writings on Christian ethics was to demonstrate the importance, the great dignity of spiritual life and the path to it, the path of gradual spiritualization of man.
Advice for those seeking salvation (From the letters of Bishop Theophan).
The letters of Saint Theophan are a rich treasure trove from which one can endlessly draw wise advice for the salvation of the soul.
While in seclusion, far from the world, Saint Theophan did not cease to be a true guide to all who turned to him until the last minute of his life.
And now, in the days of painful experiences of the Russian people, he continues to be a true mentor for many, many through his wonderful creations.
Centuries will pass, and people will forget their brilliant inventors who contributed to external success and the comforts of earthly life. All these "glorious names" of great men will become the property of history, but people will never forget, as long as the spark of God glimmers within their souls, the one who could captivate and carry souls, minds, and hearts to the realm of higher aspirations, to the heavenly kingdom, to the truth of Christ.
There is no salvation outside the Church!
"No one is saved alone. The Lord deigned to unite all believers into one body and Himself became its Head. Each person is saved only in the Church, that is, in living union with the entire host of believers, through the Church, and with the Lord Himself as its Head. The Lord called His Church a vine, of which He Himself is the vine, or trunk, and all believers are the branches on the vine. Therefore, the Church is a single, indivisible whole, vitally united within itself and in all its parts... Thus, to this day, all true believers in the laws of life leading to salvation posit union with the Church..."
"Let the holy teachings, preached in the Church since ancient times, be your testing stone. Reject as evil everything that disagrees with these teachings, no matter what plausible title it may be disguised under. Observe only this, and everything else will follow. Purity of faith will be followed by the overshadowing of grace."
About humility
" Psalm 50:19 . Pursue humility, which is always fleeing. It is the trace of Christ, the fragrance of Christ, the work of Christ! For its sake, God will forgive all and will not hold all shortcomings of asceticism accountable; but without it, no severity will help (from Letter 716, Athonite edition).
"Somehow it seemed to me that you are coddling yourself like a child. It would be best if you completely forgot about yourself and kept only one thing in mind: how not to anger God with anything displeasing to Him, in thoughts, words, and deeds. If you are not careful and pay too much attention to people's words and glances, then you will turn yourself into, excuse me, a boil, extremely sensitive even to the movement of air, not just to touch. Watch both yourselves. Here is the measure: he who is humble cannot bear to see anyone treat him below his dignity; for he considers himself so low that no one can treat him less than that, no matter how contrived they may be. In this lies wisdom!" (Letter 1234).
"Simplicity is an inseparable feature of humility, so when there is no simplicity, there is no humility. Simplicity is not deceitful, not suspicious, not touchy, does not see itself, does not attach any importance to itself, does not philosophize, etc. All of this is humility. The main feature of humility is to feel that I am nothing and that if I have anything, it is God's."
About self-indulgence
"Self-indulgence and self-indulgence clearly indicate that self, not God, predominates in the heart. Self-love is the sin that dwells within us , from which all sinfulness comes, and which makes the whole person sinful—from head to toe—as long as sin remains in the soul. And when the whole person is sinful, how will grace come to them? It will not come, just as a bee will not go where there is smoke" (Letter 1454).
How can you overcome self-indulgence and resolve to embark on the path of self-denial? If you don't deny yourself and continue to walk the broad path, then, as the Savior said, you will enter hell through the wide gates... This is inevitable. Imagine yourself at the moment of death... when only death lies ahead, and then the judgment of your life. Quickly imagine the word you will hear (from the Judge, God): come or go. If you truly feel as if you are being scorched by fire, then there will be no room for self-indulgence. But you must constantly keep yourself in such fear.
About prayer
"Make sure that knowledge becomes action and that newly acquired information also immediately enters into life. Prayer is the test of everything; prayer is also the source of everything. As long as prayer is correct, everything is correct. For it will not allow anything to be defective" (Issue 5, Letter 796).
"A quiet prayer might reach heaven faster. But someone unkind might hear a noisy one and lead it astray or block its path" (from letter 395).
"The power lies not in the words of the Jesus Prayer , but in the spiritual disposition, the fear of God and devotion to Him, in constant attention to God and standing before Him with the mind. The Jesus Prayer is only a guide, not the essence of the matter. Commit to living in the remembrance of God and walking in His presence, and this alone will lead you to a good end. All this comes from God's grace. Without God's grace, nothing spiritual can be acquired in any other way."
The saint’s firm conviction throughout his life was expressed in the following frank words: “science is of a spiritual nature, and prayer is of a spiritual nature”... and “do not prefer anything to it – it is the queen,” advises the great Recluse.
About the soul
"What should one do with one's soul? It takes great cunning to master oneself. God's elders conquered themselves, but not always. This is where you talk about willpower and the soul's autocracy! Where is it, philosophers? Only those who surrender themselves completely to the Lord are given the power to master themselves, or have such power poured into them."
"When there is confusion in the soul, no matter what it concerns, do not trust the soul at that time: it lies, whatever it says... "The wrath of a man does not produce the righteousness of God" ( James 1:20 ). Everything of God is peaceful, quiet, sweet, and leaves this sweetness in the soul, and pours it out abundantly around."
On God's knowledge
“The realm of God’s knowledge is limitless. On earth, God’s revelation is already complete; there is no point in dreaming of anything higher: we have everything we need; assimilate it and live by it. Christian revelation does not promise a new revelation in the future; only that the Gospel will be known throughout the world, and that this omnipresence and universal knowledge of the Gospel is the limit of the present order of things. Then faith will weaken, love will dry up, life will become a burden—and God’s goodness will put an end to the world.”
About patience
We see that everyone is desperate to escape what they have to endure, yet they still can't break free, even with great resources. Why is this? Because they've chosen the wrong path. We must embark on the path of God's commandments and graciously endure what we have to endure, then this very thing will begin to exude consolation. Here is paradise, despite its contrary appearance! Those who seek to establish paradise on earth by other means are only toiling in vain. And the wise one said to them: vanity of vanities!
About false gods
"Whatever you rely on in life, that is your god. If on possessions, then possessions are your god; if on power, then power is your god; if on something else, then that something else is your god. When the true God wishes to convert someone to Himself, He first destroys the false gods, so that, having experienced their unreliability, they will quickly and sincerely turn to Him" (Letters, p. 339, 1882) to him.
On the glorification of God
Among the subjects of speech, there is no higher word than that of God, and among these words, there is no higher than doxology... He who has attained this has reached the utmost limits of the use of speech and, we might add, the use of the mind. When praise of God begins to well up from the heart, it means that the mind has truly begun to enter the realm of theology, which, diverting its attention from all else, as incomparably inferior, rivets its gaze to the one God and reveals before its eyes the splendor of His glory, wondrous in His being, in His properties, and in His actions—in creation, in His providence, in His redemption, and in the arrangement of the salvation of each one being saved. Contemplating this, he passes from amazement to amazement, and, at each object of contemplation, can utter nothing but doxology: Glory to Thee, our God, glory to Thee.
Just interesting thoughts
"A restless mind searches and searches for something better, but finds nothing; faith gives everything: all wisdom and all means."
“Anyone who becomes firm in the will of God immediately becomes steadfast and firm.”
"Help from the Lord comes to our efforts and, combining with them, makes them powerful."
“When grace comes, it does not bring with it much information, but it teaches a person to be attentive and, as it were, obliges him to an accurate examination of things.”
The bright image of Vladyka Theophan
In His Grace Theophan, by the Lord's arrangement, an abundance of spiritual gifts was combined with an abundance of external, bodily virtues. His appearance was pleasing and handsome: of short stature, with sparse, dark-blond hair lying modestly on his head, a long, semi-full beard, a clear face, a cheerful gaze, especially in conversation, and drooping eyebrows. Overall, he presented a pleasant impression. In conversation, he was affectionate, playful, imaginative, original, and lively.
But "beauty, in the words of His Eminence Theophan, is certainly not an insignificant natural gift. It takes the place of any recommendation before others. The person being recommended must themselves ensure that the recommendation does not turn out to be false. This is accomplished by acquiring, demonstrating, and preserving moral beauty. External beauty in itself is nothing. It is like polish, which imparts shine to an object, which may, however, be made of very fragile and crude material" (Thoughts for Every Day, p. 48).
Saint Theophan's outward beauty not only exalted its dignity but, one might say, was also conditioned by his moral beauty. The reclusive archpastor's countenance was positively saintly, reminiscent of the iconographic images of God's saints. Thus, Saint Theophan's outward appearance gradually ascended to his inner self, as he matured spiritually. The saint's eyes, in particular, were truly a mirror of his soul and spiritual state: sparkling with the brilliance of intellectual curiosity or the vividness of feeling in childhood and youth, they later began to glow with the quiet light of deep thoughtfulness, elevated emotional states, love, and compassion for one's neighbor, and so forth.
Even as a child, he displayed a bright, inquisitive mind, seeking the root cause of phenomena, quick-wittedness, keen observation, and other qualities that often astonished those around him. His mind was further refined, disciplined, and strengthened by his formal education. Inquisitive, profound, and eager to distill all his concepts to full clarity, yet strictly disciplined, Saint Theophan's mind never succumbed to excessive formalism or scholasticism, but always retained its originality. He was truly a natural, distinguished by simplicity, naturalness, clarity, and ease of understanding in his approach and presentation of the fruits of thought, which is especially evident in the saint's writings, accessible to all classes of people.
Saint Theophan was truly a bearer of profound humility, meekness, and other lofty qualities of his spiritual and spiritual disposition. Soft-heartedness, gentleness, and love of peace constituted the outstanding traits of his character. His profound awareness of the importance of the heart in human life was rooted in his theoretical considerations, his trust in the teachings of Holy Scripture, and his own warmth, particularly expressed in the abundance of love that filled his soul and which flowed forth in a broad stream upon all, not only his fleshly relatives but also upon his neighbors in general, according to the Lord's commandment (Matt. 19 and others). Love in him was the perfect union of all the endearing traits of his character and grew stronger and broader as he matured in the spiritual life and became established in God, in the love of God.
The saint's character traits and disposition, indeed the entire structure of his spiritual and physical nature, were most clearly reflected in his own writings and letters. Deep humility and modesty inspired him to describe himself as a writer: "How many times I regret that I cannot write in a way that touches everyone. If I could, I would compose such a book that every reader would surely resolve to begin working on their own salvation."
The subjects that occupied Saint Theophan's attention in relation to those he spiritually guided all boil down to the most important thing—the salvation of the soul. And Saint Theophan's writings are truly capable of touching everyone and inspiring everyone to resolve to "begin to work out their own salvation." It is no wonder that Saint Theophan has long held a burning love for the memory of Saint Tikhon of Zadonsk, and it is no wonder that he has long delighted in reading his writings. As early as 1855, when the case for the discovery of Saint Tikhon's relics was initiated, Bishop Theophan wrote: "Ah, how joyful it is that the case for the discovery of Saint Tikhon's relics is being initiated. I have loved him since childhood—I even visited him as a little boy." (Incidentally, Saint Theophan's birthplace, Chernavsk, in the Yelets district, was not far from Zadonsk, where Saint Tikhon's relics rested.) "And all his writings are sweet and most sweet! – Clairvoyant!" It was not without reason that Bishop Theophan directly stated of the writings of Saint Tikhon that "almost every article of his aims to enlighten and awaken sinners from slumber." Therefore, he recommended these writings for reading preferentially to other spiritual writings. In other words, only Saint Tikhon, in the opinion of Bishop Theophan, satisfied the ideal of a spiritual writer that the Vyshensky recluse-hierarch had established for himself and strove to realize in his writings. His writings, therefore, like those of Saint Tikhon, are soul-saving in content, and their expositions are simple and easily understood by all.
In his book "Thoughts for Every Day of the Year Based on the Church Readings," Saint Theophan asks, "Who fears death?" and immediately gives a clear and precise answer: "To those from whom it takes everything and sends them to the next world empty-handed. Those who have managed to stock up on imperishable wealth are consoled by hope at the hour of their departure."
"At the hour of death, the deeds of life pass through the consciousness in succession, reflecting in the eyes and face of the dying either consolation or contrition, according to the deeds presented. It is good for the living, while they live, to recall this often."
Saint Theophan was deeply convinced that “life would have no value if there were no immortality, and yet, despite its brevity, its meaning is immeasurable, like eternity” (Thoughts for Every Day).
That's why the saint treasured life as a means to an end—the temporal for the eternal. Therefore, on the one hand, he did not neglect the treatment of the physical infirmities that befell him, while on the other, he strictly observed the rule: "To live to a ripe old age, one must grow old early, that is, gain control over the passions early and follow the dictates of common sense and conscience" (ibid.). And he seized this control from his youth, holding it firmly in his hands until the end of his life, remembering the patristic admonition: "Blessed is not he who begins a good life, but he who abides in it to the end."
Saint Theophan met his death calmly, just as he had calmly anticipated it. And death, this longed-for guest, came to him on the day of the Epiphany of the Lord in 1894. Despite his physical infirmities, which had become particularly acute in the preceding years, the reclusive saint remained faithful to his God-pleasing daily life and activities until his very last moments. He celebrated the Divine Liturgy daily in his small church and, consequently, daily entered into mystical communion with Christ the Savior through the partaking of His Body and Blood; he also sent several letters daily in response to the many inquiries he received on various spiritual matters.
But as early as January 1, 1884, this routine became somewhat disrupted. The saint did not always give the prearranged signal (by knocking on the wall) for tea or lunch at the appointed time. On the eve of his death, January 5, the bishop, feeling weak, asked his cell attendant (Evlampy) to help him walk around the room. The cell attendant walked him around several times, but the bishop, tired, sent him away and went to bed. On the very day of his death, the saint celebrated the Divine Liturgy as usual and then drank morning tea, but for lunch he did not give the prearranged signal for longer than usual. The cell attendant peeked into the saint's study and, seeing him sitting and writing, did not bother him with a reminder. Half an hour later, the bishop gave the prearranged signal for dinner (this was at 2:30 PM), but instead of a whole egg, he ate only half an egg, and instead of a full glass of milk, only half a glass. Then, not hearing the knock for evening tea, the cell attendant peered into the bishop's room again at 4:30 PM and saw him lying on the bed. Although the cell attendant briefly thought that perhaps the saint had lain down to rest, his loving heart told him there was something else, something more disturbing. Approaching the saint, he saw that he had already reposed forever, his eyes closed, his left hand resting peacefully on his chest, and his right hand folded as if in a blessing...
The body of the deceased was dressed in bishop's vestments. No one witnessed the moment of the saint's soul's separation from his body, but as the vestments were being adorned, a blissful smile clearly revealed itself on his face, thus confirming the words once written by the saint: "At the hour of death, the deeds of life pass through the consciousness in succession, reflecting in the eyes and face of the dying either consolation or contrition, according to the deeds presented." Clearly, the reclusive saint, whose deeds were pleasing to God, found consolation in dying in the hope of inheriting eternal bliss.
The body of the deceased lay in his cell church for three days, and then for another three days in the warm cathedral monastery before burial—and decay did not touch it: the deceased saint had the appearance of a man sleeping peacefully. At the first news of the death of the universally revered saint, tens of thousands of people flocked from various places to pay their last respects to the departed. Over the grave of the deceased, through the zeal of those who venerated the saint's memory, a magnificent marble monument was erected, with a befitting table of contents of the saint's major scholarly and literary works and inscriptions.
"The memory of the righteous will be blessed," says the wise man ( Proverbs 10:7 ). And Saint Theophan himself said in one of his many writings: "The dead continue to live on earth—in the memory of the living, through their good deeds" (Thoughts for Every Day, p. 38). Truly, both sayings are perfectly applicable to Saint Theophan himself, whose memory will never die and will remain blessed.
The significance of the works of Saint Theophan
The significance of his personality, his work, and especially his writings are too great for him to be lost in the memory of living people. His personal, exalted, and exemplary example of a truly Christian, God-pleasing life in Christ and for Christ, like the examples of ancient and modern ascetics of holy life, will live forever in people's memories. Christians will connect with his spirit in thought and spirit and revive in their consciousness the attractive features of his image. His work and good deeds will follow his person in the memory of people, who find it even more convenient not to forget them, for these deeds are even more tangible than a person's personality, whose features may fade from consciousness over time. The writings of Saint Theophan live among us and will live long and "will not grow old," restoring in our consciousness and memory both the radiant image of the deceased and his work.
In his personality, work, and writings, Saint Theophan is not only a revered hierarch, not only a high ascetic of the Church, but also truly one of those of whom Saint Apostle Paul says that they are “lights in the world” ( Phil. 2:15 ).
And the light of such luminaries, who borrowed their light from the Sun of Truth – Christ, will shine with Christ’s brilliance forever.