Chosen by the Lord, good and faithful servant, jewel of the Russian Church, new Chrysostom, most holy shepherd of Christ’s flock: O Saint Innocent, we honour you as advocate and protector of our city. Upheld by your fervent prayers at the Throne of the Most Holy Trinity, we give thanks and cry aloud: Rejoice, divinely wise Father Innocent, glorious hierarch!
(Kontakion 1, Akathist hymn to Saint Innocent, Archbishop of Kherson)
7 June – commemoration day of Saint Innocent (Borisov), Archbishop of Kherson and Tavria.
Among the host of great Russian bishops, Archbishop Innocent of Kherson shines forth like a bright star in the firmament of the luminaries of our Church throughout its nineteenth-century history. He was a scholar and theologian who often saw beyond his era, a brilliant preacher – a Russian Chrysostom who won the hearts and minds of many, and a devoted shepherd, ready to lay down his life for his flock.
The future hierarch, born Ivan Borisov in 1800 in Orel province, came from a priestly family of the Orel diocese. Sources tell little of his earliest years. In January 1810, young Ivan joined the second class at Voronezh Spiritual School; by September he had moved to the third, and by January 1811 to the fourth class. From November 1811, he studied at Orel Seminary in Sevsk. There, his noble character and remarkable talents quickly became apparent. Through his short homilies and “small exercises” he astonished his tutors and peers alike.
Orel Province, nineteenth century
Ivan Borisov graduated at the top of his class and entered the Theological Academy in Kiev, where his youthful gifts flourished in full measure.
Within a circle of bright, talented young men and aware of his own rare abilities, he hungered for worthy challenges and threw himself into studies with such passion that he often spent whole nights bent over books. As Metropolitan Macarius later wrote in his biographical sketch, Ivan taught himself more by reading, reflection, and writing than by formal lectures. With great interest, he worked through entire books, even complete philosophical systems, scribbling notes in the margins and often copying them at the end of the books.
All this work sharpened his quick mind. Friends valued his wide reading and often asked him to explain the thoughts of various thinkers. He explained the ideas of philosophers with such clarity, ease, and detail that he left everyone amazed, far outshining the professors’ lectures.
Kiev, nineteenth century
He poured his heart into writing essays. After mulling over a subject from all sides, he would finish a clean draft in one sitting. Two or three days later, he would read it again. If it did not satisfy him, he would write another on the same topic — sometimes a third — only handing in to his teachers the version he thought best. In this way, he learned to write with that order and shine which mark all his later works. Before exams, he would quickly skim through lectures he had hardly looked at until then. With his solid base and wide reading, he always gave splendid answers — outmatching even those students who had laboured over their notes for hours. In the theology faculty, Ivan gave himself most keenly to writing sermons. His gift for preaching soon came to the fore — the very talent that would see him hailed as the Chrysostom of Russia. A master of French, he studied the greats of pulpit oratory, such as Massillon and Bossuet, yet the writings that shaped him most were from the greatest of all: Saint John Chrysostom. All this foretold in him a preacher of rare power — and such, in truth, he became.
At twenty-three, after earning a Master’s degree in Theology, Ivan Borisov turned to teaching. As the leading graduate, he became inspector and lecturer in Church History and Greek at the capital’s seminary, where his talent soon stood out. After just seven months, he was named rector of the Alexander Nevsky Theological School, where he took monastic vows with the name Innocent and was ordained as a hieromonk. Soon after, he was made Bachelor of Divinity at Kiev’s academy, rising next to inspector, then extraordinary professor of theology, and, in 1826, was made archimandrite. In this rich ambience, his star began to rise. Standing before eager young minds, he felt a rush of inspiration; the professor’s desk became his pulpit, from which he delivered powerful oratory that flowed "more sweetly than honey" from his prophetic lips.
Seminarians, nineteenth century
Archimandrite Innocent shunned writing lectures, viewing it as a weight upon his intellect. Drawn to broad and unfettered flights of thought, he spoke from memory, with warmth and lively enthusiasm, in a vibrant, unrestrained, often conversational manner — yet always graceful, clear to all, and never dressed up in needless learning. He had no taste for empty phrases meant to hide a lack of true thought. The very subjects he taught — Dogmatics and Apologetics — gave his intellect wide scope. There, the young professor could show the full range of his rare wit and broad learning. His views on key theological questions were clear and often original. His mind was swift and sharp, his arguments powerful, and he knew modern theology and Western philosophy deeply. Those were the hallmarks of Archimandrite Innocent’s teaching style.
Beyond the academy walls, he swiftly gained renown through his eloquent preaching. He preached now and then, only by appointment, at the Alexander Nevsky Monastery and the Kazan Cathedral. Yet his fame spread quickly, drawing large crowds.
These homilies usually found a place in the Academy journal, Christian Reading. This venerable spiritual periodical, founded in 1821, had long since faded. With few subscribers and almost no funds left for printing, the journal struggled to survive on scraps — mainly hurried sermons and lightweight musings that offered little to move the soul. But then the young inspector took it in hand, working side by side with two famous colleagues — G. P. Pavsky and V. B. Bazhanov, both bachelors of the academy — to save the publication from ruin. The journal sprang to life, drawing readers and growing quickly from year to year. When The Last Days of the Earthly Life of Jesus Christ appeared in its pages for the first time, every copy was snapped up and read with rare delight. Where once the journal lay unsold, now each issue vanished at once, leaving many disappointed at missing out.
Works of Saint Innocent of Kherson
In The Last Days of the Earthly Life of Jesus Christ he used a way of studying the Saviour’s path that no other writer of his day had tried. Even now, in the twenty-first century, one marvels at how this brilliant Russian theologian anticipated a method that would become standard only much later, when a wealth of new discoveries in the geography and archaeology of the Holy Land — and of antiquity in general — allowed scholars to illuminate Gospel events with findings from historical and archaeological research. When Archimandrite Innocent wrote, such studies were scarce in Western Europe, and few reports reached Russia. Yet he masterfully used every piece of evidence available, enriching each Gospel story with relevant archaeological or geographical insights without overwhelming readers with unnecessary details. He arranged his findings with all the touch of an artist who shapes a wondrous image of the God-Man from tiny chips of mosaic stone.
Later writers produced many similar books — perhaps more than enough. Russian versions of Farrar, Didon, Geikie and Edersheim come to mind. All these studies belonged to a type of research for which Archimandrite Innocent set the first shining example. One might fairly say that, in this field, he was ahead of his time. Yet for that very reason, his bold new approach stirred blind suspicion and — sadly — even drew the ire of the censors. A secret investigation was launched into the lectures of the author of this famous work — there was even talk of "neologism." Although the inquiry ended without serious consequences, the regrettable fact remains: this key study did not receive official approval for publication in book form until thirty years after it first appeared as a journal article.
Kiev Theological Academy, early twentieth century
In 1830, already holding a Doctorate in Theology, he became rector of his old school, the Kiev Theological Academy. The decade during which Archimandrite Innocent led the academy can rightly be called its most brilliant era. As professor, he took on lectures in Fundamental Theology — then known as “Religio-gnostics” — and in Dogmatic Theology. His words stirred his listeners; students left the hall amazed, searching for ways to praise their matchless rector.
His brilliance was a living spark for the whole body of the academy. Among the ranks, a noble rivalry took root. Fine minds rose to the fore, and soon a host of gifted professors stepped into the wider world, who would later make a name for themselves in scholarship and literature. Among them were Yakov Amfiteatrov, famed for his skill in preaching; Vasily Karpov, a bright light among Russian thinkers; Dimitry Muretov, who would later prove himself a worthy heir to Archimandrite Innocent in the Kherson diocese; and S. S. Gogotsky, who brought forth a philosophical dictionary, and others too many to name here.
Wishing the students to gain sound foundations in philosophy, the rector worked hard to instil in them both a love for preaching, and the craft behind it. He read their sermons himself, called in the authors of the finest ones, and talked with them for hours about how to write and deliver a sermon. Through this lively and practical way of teaching, he achieved splendid results.
Even more striking for the era was Archimandrite Innocent’s outlook on learning. Possessing a broad and deep mind himself, he wished the young men of the academy not to confine themselves to a narrow field, which so often leads to dryness and distance from real life. He advised his students not only to master the lessons taught within the academy’s walls, but also to seek out books in other fields, such as astronomy and natural history — guidance that, sadly, has yet to find full welcome in our ecclesiastical schools.
The first step in reforming theological studies at the Kiev Theological Academy was to replace Latin, the "sacred but dead" language of instruction, with plain, living Russian. He stressed that a Russian church leader and theologian must think and learn in the language they know from birth — especially in theology. In his eyes, Latin might suit the needs of logic, but not the living side of the faith — and even less so for explaining the unique character of the Orthodox Church. Russian became the language of the lecture hall in the early 1830s, from the very day Saint Innocent took office as rector of the academy.
As he worked to educate the next generation of clergy, Saint Innocent himself grew and developed spiritually — a transformation most evident in his preaching. His oratory gained remarkable fluency and power. In Kiev, in Saint Sophia’s Cathedral and the Lavra, he spoke without a page in hand. Each sermon, though carefully shaped beforehand, came out in a fresh, vivid flow that held the crowd. Word of his skill soon spread through the whole city, and before long, people flocked from every quarter to listen to him. His sermons during Passion Week and Bright Week shone with a special force and warmth, later published in two well-loved collections: “Passion Week” and “Bright Week.” One is hard-pressed to decide whether to admire more the intensity and richness of emotion, the clarity of thought, the elegance of the theological concepts, or the remarkable coherence of structure and beauty of language. Indeed, to Saint Innocent above all others fits the name "the Russian Chrysostom" — a title given by those who heard him, many having journeyed miles to drink in his words.
Bishop Innocent was of cheerful spirit, open-hearted and approachable. In his time, the academy’s community “thought one thought and lived one life with him.” One might say that it was less an academic body than a single close-knit family, bound by common aims. It was this very way of living and working — so full of life and purpose — that drew the eyes of his peers. Over nine years as rector, Saint Innocent fully changed how the theological school taught and how daily life ran within its walls.
In addition to his preaching, he also wrote and edited with equal drive, reaching heights that inspired all who saw them. The results were many and weighty. He founded a journal for these labours, “Sunday Reading,” which soon thrived and became one of the most widely read publications of the day. At the same time, he set out to compile the extensive work titled “Collection of Orthodox Confessions of Faith Through the Centuries, from the Church’s Beginnings.” He even considered publishing a comprehensive course in the history of the Russian Church, along with a theological dictionary. Neither of these last two would see the light; his new calling, as diocesan bishop, drew him away to other work.
From 1840, a fresh chapter began in the life of this distinguished church leader — serving as a diocesan bishop. In this, too — in Vologda, Kharkov, and Kherson — he left behind the good name of a wise administrator, a tireless preacher, and a man who brought learning wherever he went.
Let us recall another moment in his life, when he showed the full splendour of his courage as a church hierarch — so remarkable that the noted historian Pogodin called him "a great citizen of the Russian land." This happened during the dark days of the Crimean campaign, when vast fleets from across Europe hammered the Black Sea ports, scattering fear wherever they struck. Yet the brave shepherd of Kherson did not flinch, even as his own flock bore the full brunt of the enemy’s wrath. While others hid in cellars, he calmly remained in his dwelling and continued serving in the cathedral — itself a prime target for the guns pounding Odessa. More striking still, he chose to visit, in person, the stalwart defenders of Sevastopol, seeking to breathe fresh courage into their hearts with his stirring words. His visit to long-suffering Sevastopol stands as a remarkable and rare sight in the whole course of history.
Monument to Saint Innocent in Odessa
Such was Bishop Innocent of Kherson. He stands truly among the great lights of our Church in the nineteenth century. A fan of his sermons once wrote to him in joy: “Your ‘Bright Week’ is as brilliant as a diamond!” Indeed, we can rightly say that when an even-handed record of that century is set down, his name will glitter among its finest. May his memory remain sacred for us as well! From the story of his life we can draw might and heart for our own endless work for God, for the Church and for our homeland.
On the twenty-sixth, Saint Innocent became gravely ill at the Bakhchisarai skete. On the second and third, he confessed and received the Holy Mysteries at the Balaklava Monastery. Still unwell, he set out for Odessa on the seventh and arrived there on the eleventh. On the twenty-sixth, the very day of Pentecost — the same feast on which he had first served the Liturgy in Odessa’s cathedral after taking charge of the diocese — he peacefully surrendered his soul to God in the fourth hour of the morning.
As a writer, he rightly deserves a prominent place in the history of Russian literature. And as a preacher, he stands among the first — both in his own land and time, and among all ages and peoples. In 1997, Archbishop Innocent of Kherson and Tavria was numbered among the locally venerated saints of the diocese of Odessa.
That same year, on 18 July, the relics of Saint Innocent were discovered and carried to the Dormition Cathedral in Odessa. With the blessing of Patriarch Alexy II of Moscow and All Russia, the name of Saint Innocent of Kherson was entered into the calendar of the Russian Orthodox Church on 8 December 2005. In that same year, a lower chapel in the revived Transfiguration Cathedral of Odessa was consecrated in his honour, and on 7 June 2007, his sacred remains were solemnly transferred there. The Holy Synod of Bishops of the Russian Orthodox Church established the Church-wide celebration of Saint Innocent, Archbishop of Kherson, on 30 November 2017. Saint Father Innocent, pray to God for us.
Flower of our southern land, adornment of the Russian Church, glorious teacher of the Orthodox faith, fervent defender and intercessor for the homeland, new Russian Chrysostom, wise Saint Innocent, pray to Christ God to save our souls.
Kontakion, tone 3
Prepared by the team of obitel-minsk.ru
Photographs from the internet
Sources:
1. The seven archbishops of Kherson: Biographies with portraits, produced by phototype / Priest S. Petrovsky. — Odessa: E. I. Fesenko’s printing, 1894.
2. Archbishop Innocent of Kherson (Borisov) // Theological writings. 1992. Issue 31.
3. Scholars’ notes. — Reprint. — Moscow: St Ignatius Stavropolsky Publishing, 1996. / Biographical notes on Bishop Innocent, Ordinary Academic, by His Grace Macarius, Bishop of Tambov and Shatsk.
4. Innocent of Kherson. Sermons for the feasts of the Lord. (acathist.ru).
5. Saint Innocent, Archbishop of Kherson (1857). — 07.06.2022. — Moscow Danilov Monastery (msdm.ru).
