Appendix

Holy Bishop Theophan the Recluse (1815–1894) left behind an extensive and truly precious spiritual literary heritage: numerous works on Christian morality, compositions expounding the foundations of patristic psychology, translations of ascetical writings (including a translation of the Philokalia), profound commentaries on Sacred Scripture that significantly enriched Russian biblical studies. He accomplished a genuine creative feat, and one of his biographers could rightly assert that by their productivity, the works of Holy Bishop Theophan are comparable to the creations of the Holy Fathers of the 4th century—the Golden Age of Byzantium.

At the Local Council of the Russian Orthodox Church, dedicated to the millennium of the Baptism of Rus’, Theophan the Recluse was numbered among the saints. In the Council’s decision it was noted: “Deep theological understanding of Christian teaching, as well as its practical fulfillment, and as a consequence of this, the height and holiness of the life of the Holy Bishop allow us to regard his writings as a development of patristic teaching with the preservation of the same Orthodox purity and divine illumination.”

A special place in the spiritual and literary heritage of Holy Bishop Theophan is occupied by his letters to various people who asked him for advice or spiritual help, resolution of perplexing questions, comfort in sorrow, relief in troubles…. From all sides of Russia these requests flowed into Vysha Convent, where Bishop Theophan remained during the last 28 years of his life, moreover spending twenty-two of these years in strict seclusion. Before this he had already traveled a considerable life and spiritual path, devoted to serving God’s Church in various pursuits and in different places.

Holy Bishop Theophan was born, in the world George Vasily Govorov, on January 10, 1815, in the village of Chernavskoye in Yelets District of Oryol Province, in the family of a priest. He studied at Liven Theological Seminary, Oryol Theological Seminary, and the Kiev Theological Academy. In 1841, in Kiev, he took monastic vows with the name Theophan, and in the same year was ordained to the priesthood as a hierodiacon and hieromonk. This was followed by service as inspector in several theological educational institutions, the rectorate of the Saint Petersburg Theological Academy; trips to Palestine as part of a Russian spiritual mission and to Constantinople as head of the embassy church (during these trips there occurred a deep study of ascetical literature from the Orthodox East). On June 1, 1859, in the Trinity Cathedral of the Alexander Nevsky Lavra, the ordination and enthronement of Holy Bishop Theophan as Bishop of Tambov was performed, then followed a transfer to the ancient, more extensive Vladimir see…. Such is a brief outline of his external life’s path, full of constant varied activity always successful and fruitful for the benefit of the Church and Fatherland. His inner path, the hidden spiritual life of the Holy Bishop, led to this: in 1866, when at what seemed the very “height” of practical activity, Bishop Theophan unexpectedly submitted a petition to the Holy Synod for retirement with the right to remain in Vysha Convent of Tambov Diocese. The petition was granted, and he finally obtained what he had long felt to be his principal spiritual calling: complete withdrawal from worldly affairs, solitude, inner work undistracted. In his letters he testified that he was truly happy at Vysha: “Vysha can only be exchanged for the Kingdom of Heaven.” Entering seclusion, he arranged a small church in his cells in the name of the Baptism of the Lord and spent his life in worship and prayer, in bodily and spiritual labors, in careful self-examination, watchfulness and vigilance, in intense reading and reflection on God, in literary works….

All this greatest and truly priceless experience, accumulated on various life’s paths, and especially in the years of seclusion, was mobilized by the Holy Bishop in his enormous correspondence with numerous correspondents, among whom were representatives of all estates, from dignitaries to peasants. Daily the mail brought 20 to 40 letters, and Bishop Theophan invariably answered each one of them, keenly discerning the state and needs of the writer and finding for each one the word that goes straight to the heart, the necessary word. He possessed a rare gift of speaking simply, clearly, and concisely about the deepest and wisest things.

In the Holy Bishop’s letters there is not a trace of tedious moralizing, dry moralism. They are warmed by selfless love, heartfelt attention to people—and therefore they are written in such living, vivid, artless style.

It is often possible to find in the Holy Bishop’s letters flashes of bright humor. For instance, with a playful sigh he notes the increasing attempts of self-confident human reason to penetrate the ineffable and unsearchable mysteries of Divine life: “Nowadays there is no restraining from asking questions together. Our reason—a mosquito, and it keeps buzzing!” And here is the characterization Bishop Theophan gives of our unbridled tongue: “The tongue?! There is nothing more harmful under heaven. One would wish it so arranged that something would prick it for each of its forbidden utterances (at least a pin). Then it would be quieter, but as it is, like a little machine singing songs…, once wound up and released it… keeps on tattling away.”

Holy Bishop Theophan the Recluse, the translator of the remarkable work Unseen Warfare, in his extensive correspondence did not leave unattended a single aspect of spiritual struggle for one who has stepped on the narrow and thorny but salutary path leading to the Kingdom of Heaven. What themes only, what questions only does he not consider and reveal in spiritual conversations with his correspondents! Here are life’s sorrows, illnesses, family and civil life, the true purpose of art, and the right approach to various external circumstances of life, and the endless problems of inner life: struggle with thoughts, with self-pleasing, with despondency, acquiring humility and patience, tears and warmth of heart, and guidance in reflection on God, and teaching on true prayer, on various stages of prayerful practice (the Holy Bishop gave prayer special attention since he considered it the queen of spiritual life, whose foundation is humility).

One wishes to hope that the present work, offered to the reader’s attention, will help him find true and precise landmarks on the path of salvation and will contribute to the great work of our spiritual renewal.