Archbishop of Kherson Innocent (Borisov)

The article was prepared with the blessing of His Eminence Sergius, Metropolitan of Odessa and Kherson, Doctor Honoris Kauz, Master of Theology († 1990), by the following commission: Archpriest Alexander Kravchenko, Master of Theology, rector of the Odessa Theological Seminary, chairman of the commission; members of the commission are teachers of the same Seminary: Archimandrite Philaret (Karagodin), candidate of theology, abbot of the Holy Dormition Monastery; Archpriest Viktor Petlyuchenko, candidate of theology, acting. O. inspector; Archimandrite Tikhon (Bondarenko), candidate of theology, dean of the Odessa district; Archimandrite Innokenty (Shestopal), Candidate of Theology, Assistant Inspector, Archpriest Georgy Gorodentsev, Candidate of Theology, Secretary of the Board; Hieromonk Peter (Kuzovlev), Assistant Secretary of the Board; P. F. Eremin, candidate of theology. “Before his elevation to the rank of bishop, Innocent was known in Russia as a first-class Russian theologian,” 1 writes N. A. Barsov about Archbishop Innokenty. More than a century has passed since the death of Archbishop Innocent, when we now approach the study of his theology and methodology, the principles of his understanding of the historical and canonical heritage of the Church. The theological heritage, like the entire spiritual life of Archbishop Innocent, has been little studied. In this regard, researchers practically did not turn to the documentary sources of the Holy Synod, the funds of which are stored in the Central State Historical Archives of the USSR (Leningrad) (TSHIA), and the multi-volume manuscript heritage in the manuscript department of the State Public Library named after M. E. Saltykov-Shchedrin (Leningrad) was practically not studied. There were articles of a theological nature, but there is no synthetic study of the theological heritage of Archbishop Innocent. Noteworthy is the report of the rector of the Leningrad Theological Academy and Seminary, Professor Archpriest Vladimir Sorokin, on the monumental two-volume collection of historical and canonical documents under the general title “Monument of Faith,” which he read at the anniversary scientific conference dedicated to the 150th anniversary of the Odessa Theological Seminary (1988) and aroused great interest among its participants. Without exaggeration, we can say that the small in volume but serious in content report of Archpriest Vladimir Sorokin in the study of the theological heritage of Archbishop Innokenty (Borisov) is an event of great significance, the assessment of the significance of which belongs to the future. This marked the beginning of the study of the theological heritage of Archbishop Innocent. When compiling this biography of a scientifically based nature, which is being done with the blessing of His Eminence Sergius, Metropolitan of Odessa and Kherson, it was based on the “Analytical report on a scientific trip for archival research on the biography of Archbishop of Kherson and Tauride Innocent (Borisov) in the light of documentary sources of Leningrad” and “Second analytical report on scientific research on the life of Archbishop Innokenty (Borisov) in the light of bibliographic and documentary sources of Leningrad”, compiled by the teacher of the Odessa Theological Seminary, Hieromonk Peter (Kuzovlev) as a result of his scientific trip to the Central State Hygiene Institute. The reports were considered at a meeting of the commission for the preparation of hagiographic materials about the Archbishop of Kherson and Tauride Innocent (Borisov). One more significant remark should be made. Archbishop Innocent lived and worked in an era when Russian theology was still in its formation stage. The activity of Metropolitan of Moscow and Kolomna Philaret (Drozdov) dates back to the same era; they created two directions in theology that developed in parallel. This remark seems appropriate due to the fact that, according to academician S. B. Veselovsky, “hypotheses and disagreements too often turn into disputes about tastes... which... it is recommended to refrain from” 2, we add, especially in theology. Archbishop Innocent opened a meeting with the West, which can only be understood now, in the age of ecumenical relations. And in this case, N.A. Barsov turned out to be right, who expressed the idea that “a full assessment of the significance of Innocent... belongs to the future” 3 . By opening the encounter with the West, Innocent became, in a sense, a theological innovator. But this was not a mechanical export of Western theology to Rus'. He developed his own ecumenical concept. “In... the development of new methods, less scholastic in presentation,” writes N. A. Barsov, “more vital in tasks and direction, there was no betrayal of Orthodoxy... because Innocent passed all the views of German exegetes and theologians through the strict crucible of criticism... while directly studying the sources of Orthodoxy - the Holy Scriptures and patristic works” 4. Admitting that “... our students are inferior to the students of the Western Church” 5, Innocent did not deny the importance of spiritual education in Russia, otherwise he would not have broken the Western system of scholasticism when he was the rector of the Kyiv Theological Academy. By abolishing teaching in Latin there, he put an obstacle to Uniatism. Archbishop Innocent suffered a misunderstanding. But, considering everything that was happening in the context of the historical process, he accepted the challenge of history, which is now erecting a monument not made by hands to him. Russia thought about this monument at the end of the 19th century. I. U. Palimpsestov wrote: “Why not create a church in the name of St. Innocent?" 6 “In the oldest part of the city of Yelets, Oryol province, on the slope of a beautiful hill, almost on the banks of the small river Elchik, which flows into the Sosna River within the city, a small oblong square adjoins the northern side of the Vvedenskaya Church, and in the north-eastern corner of this square there is a modest one-story small house” 7. In this house, the future venerable archpastor and theologian, Archbishop of Kherson and Tauride Innocent (Borisov), was born on December 15, 1800. His father, Alexei Borisov, who baptized the boy, took the priesthood shortly before the birth of the child. V. A. Kondakov, perhaps the only one of the few biographers of Innocent, describes in detail the family of Fr. Alexy Borisov, which “consisted of two sons: the eldest, Matvey, whose birth is recorded in the metric books of the Vvedensky Church, and the younger, Ivan, whose birth is recorded in the metric books of the Assumption Church, and daughters Anna and Catherine. Ekaterina Alekseevna was distinguished by a striking resemblance to her younger brother, and the similarity was not only external, but also internal: the same lively and lively character, intelligent, eloquent speech; all her habits...reminiscent of her brother” 8. N.A. Barsov, also one of the few biographers of the Saint, speaking about his mother, Anilina Gavrilovna, emphasizes that she was born Lubenovskaya 9. M.A. Borisov loved his younger brother Ivan very much; in his notes he writes about his brother that he heard his first cry 10 and that in childhood he often helped him. Their friendship was well known, and in letters to Vladyka Innocent, many famous people asked to convey their regards to M. A. Borisov. The latter outlived Vladyka by 10 years and was buried in a monastery near Kharkov. As a child, Ivan Borisov was sick a lot, and this illness took its toll in the last years of his life. He learned to read immediately, helped by his upbringing in a pious family. The boy grew up playful and cheerful, which was also reflected in the good upbringing of his parents, who were able to spiritually form in their son a character inaccessible to attacks of despondency and worldly sadness, despite the poverty of the family and the poor physical health of the boy. Subsequently, the above-mentioned virtue (i.e., constant spiritual vigor) became a source of support in difficult circumstances, not only for himself, but also for his large flock. The Borisov house enjoyed great fame in the city, and even strangers’ children often learned to read and write there. The Bible, Lives of Saints, Patericon - young Borisov already knew all this when he entered the Voronezh Diocesan School in 1810. Having fallen ill with smallpox, he left him, and then he was helped by his older brother, who studied with him at the diocesan school. But the priest of the Vvedensky Church in Yelets, Fr., had a special influence on him. Vasily Klimentyev was a man distinguished by rare kindness, extraordinary simplicity and accessibility for everyone, an independent character, broad knowledge for his time, who loved science... His studies with Borisov undoubtedly had a beneficial effect on the development of his brilliant pupil. Innocent himself always remembered with love his unforgettable mentor Fr. Vasily, from whom he received his first instructions in the sciences 11. It was he who prepared Borisov for admission to the Oryol Theological Seminary. “The rector of the Oryol Seminary, located in Sevsk during the last years of Ivan Borisov’s studies (in 1817–1819), was Archimandrite Gabriel (Gorodnov)” 12. His Grace Innokenty “remembered with love Irinarch (Popov), later Archbishop of Ryazan, who, being of Kishinev, led the funeral of his brilliant pupil. Ivan Borisov’s comrade and friend at the Seminary was Herodion Soloviev, in monasticism Jeremiah, later Bishop of Nizhny Novgorod, a famous ascetic and ascetic” 13. At the Oryol Theological Seminary, Ivan Borisov immediately showed brilliant abilities - “he is the only one who has a mark in his seminary certificate: “corrected the position of lecturer of the Greek language (zealously)” 14. After graduating from the Oryol Theological Seminary in 1819, he studied at the Kyiv Theological Academy, from which he graduated with a Master of Theology. His talent as a theologian-researcher manifested itself quite clearly and early. His inquisitive mind soon ceased to be satisfied with what academic professors gave in their lectures, and doing everything that was required of him, Borisov also worked independently. He read a lot, devouring book after book with captivating interest, discussed what he read with his comrades and professors, expressed his thoughts in writing, but especially loved to compose sermons, which, by their high merits, at that time already foreshadowed in him the future “Russian Chrysostom.” It should be noted that the scholarship of this student of a higher theological school, which soon attracted everyone’s attention, was not of an external, lecture-like nature, but of an internal, spiritual nature. The young man practiced not only in the taught sciences, but most of all in the science of piety and the practice of virtues. He puts a lot of effort into acquiring humility and fighting despondency, to which, due to rather difficult living conditions, students of religious educational institutions were so susceptible at that time. One of the surviving poems of that time speaks about this struggle, marked by both the literary and spiritual merits of the author, Ivan Borisov, and “very characteristic as the author’s personal instruction to himself, as a reflection of his views, thoughts and inner convictions: When for zealous zeal and strengthened by piety You are assigned a small circle, In your suffering struggle, And within its borders, constrained, do not honor with fall and dishonor Your spirit is seething with impulses - To follow your destiny: Show yourself in good deeds, but strive to be faithful in small things, Illuminate this world with their brilliance: Forget yourself for duty, Tame jealousy with humility, fulfill it with love But never be discouraged! And don’t be discouraged in your exploits!” 15. But the acquisition of virtues, the study of the Holy Scriptures, the works of the holy fathers, and theological sciences were not an end in themselves for the young ascetic, but were the result of a fiery desire in his moral life to imitate, according to the commandment of the Apostle (1 Cor. 11:1), our Lord Jesus Christ. The future Saint strove with all his inquisitive mind and soul to learn the secrets of the wisdom of Christ. As Bishop Jeremiah (Soloviev) of Nizhny Novgorod testifies to this, “From his youth until the end of his days, Innocent had the Divine Face of our Lord Jesus Christ in his (inquisitive) mind and thoughts. Before the court of the Lord and before his Mother Church, with trust in the mercy of the Lord, he can say: do not judge anything, writing and speaking orally, but Jesus Christ, and Him crucified” 16. Therefore, it is not surprising that at the academic graduation ceremony in 1823, he read part of his student work “On the Moral Character of Our Lord Jesus Christ” to the assembled guests of honor. This reading was greeted with thunderous applause, and the then famous Metropolitan of Kiev Evgeniy (Bolkhovitinov) welcomed the young man as “the rising luminary of Russian theological science” 17 . Metropolitan Eugene was not mistaken. After graduating from the Academy in 1823, appointed inspector of the St. Petersburg Theological Seminary, professor of church history and Greek language, and after three months - rector of the Alexander Nevsky Theological School, Innocent revealed himself - after monastic tonsure on October 10, 1823 18 - as a scholar-monk, ordained a hierodeacon, and on December 29 - a hieromonk. “Even later, a young monk presented an instructive spectacle to those around him, who remained young until the last days of his life, that is, a man always with a fresh thought and ardent feeling, receptive and impressionable to everything beautiful and noble” 19. Hieromonk Innocent had to accomplish his ascetic feat not in the silence of a secluded monastic cell, but in incessant labors and worries of an external nature, which makes his feat even more valuable before God. At this time, the young teacher was appointed bachelor of theological sciences at the St. Petersburg Theological Academy. Seven months later, Father Innocent was already an inspector of the same Academy, four months later he received the degree of Doctor of Theology and the position of extraordinary professor of theological sciences, and two months later he was elevated to the rank of archimandrite. He achieved such a high position thanks to his extraordinary talent. It is not for nothing that his contemporary and first biographer, Metropolitan Macarius, calls him a genius. “He was,” he says, “a man in the true sense of genius: a high, bright, penetrating mind, an always rich, inexhaustible imagination, a vivid and extensive memory, an easy and quick intelligence, a subtle and correct taste, the gift of creativity, inventiveness and originality, a perfect gift of speech - all this was combined in him in wonderful harmony” 20 . The sermons of the hieromonk, then the archimandrite, Innocent appear on the pages of church magazines. To a large extent, thanks to these sermons and other writings of Hieromonk Innocent, the Christian Reading magazine experienced a rebirth. While he was an inspector of the capital's Theological Academy, Archimandrite Innocent wrote his first scientific and literary works: “The Life of the Holy Apostle Paul”, “The Life of the Holy Hieromartyr Cyprian of Carthage” and the famous work “The Last Days of the Earthly Life of Our Lord Jesus Christ”. Special attention should be paid to this creation of Archimandrite Innocent. Here, in addition to the spiritual and artistic value, as an accessible and edifying narrative, the bright talent of the author is manifested, who applied a new historical and archaeological method at that time. The author “uses with a masterful hand all the material he has collected; He knows how to explain every feature of the Gospel story with summing up archaeological or geographical detail, and in such a way that these details are not at all piled on top of each other - in a disorderly mass, behind which the main subject is lost, but are placed with the skill of an artist who, from small mosaic stones, creates a wonderful image - the image of the God-Man,” 21 wrote one of the critics. "This ... a work that, in terms of popularity, has few similarities in all our spiritual literature...” 22 - they talked about him in the year of the 100th anniversary of his birth. It was for his essays “The Life of the Holy Hieromartyr Cyprian, Bishop of Carthage”, “The Life of the Holy Apostle Paul” and “The Last Days of the Earthly Life of Our Lord Jesus Christ” that he was awarded the degree of Doctor of Theology. In 1830, Father Innocent, wise with spiritual and life experience and armed with knowledge, was transferred to Kyiv to the post of rector of the Theological Academy, ordinary professor of theological sciences, and at the same time appointed rector of the Kiev-Brotherly Monastery, where he was especially zealous for divine services and strict implementation of the charter 23. But his talents manifested themselves with even greater force as rector of the Kyiv Theological Academy, which until that time had been in decline. During the ten years of his rectorship, archimandrite, then bishop, Innocent undertook a number of important reforms, among which, first of all, it is necessary to mention the abolition of teaching in Latin, which kept Russian theology in slavish dependence on Catholic theology. This act revealed Archimandrite Innocent’s zeal for the Orthodox faith, a quality his contemporaries also mention 24 . As an ordinary professor, Father Innocent taught dogmatic, moral and fundamental theology at the Academy. His lively and inspired lectures made a huge impression on his listeners. As rector, Father Innocent often attended lectures by other professors and exams, and during these visits he discovered the amazing flexibility of his mind and the wealth of erudition. He always treated students kindly, was lenient towards their shortcomings and misdeeds and, being able to discern talent, encouraged them. Most of all, Father Innocent monitored preaching: he himself checked student sermons and often talked for hours with students about this. He also took care of the external improvement of the Academy, enriched the library, improved the nutrition of students, improved the hospital and undertook many other useful innovations. He deservedly gained universal respect and ardent love, especially from students. “What feelings did we, the students, have in relation to His Eminence Innocent? - one of his former students, Hieromonk Joasaph (Gaponov), asks himself and answers himself: “We loved him with all our hearts and with all our souls, deeply respected him, and revered him” 25. He gives the following admiring review of the extraordinary abilities of Father Innocent: “The Reverend (then still an archimandrite) had an extraordinary gift of speech, an extensive memory, a sound mind, a deep, quick and always accurate view of things” 26. In this regard, one of the biographers of St. Innocent says about him this way: “The moral influence of Innocent on his colleagues was so great and lasting that they retained deep and boundless respect and continuous bonds of love for him in their hearts to the grave.” 27 It must be said that in ascetic practice, such a state of affairs, i.e., universal respect from others and the high personal gifts and talents of a young ascetic, is a double-edged thing, for it can conveniently puff up the ascetic, causing in his soul arrogance, vanity and, finally, the pinnacle of all passions - pride, striking all virtues. As St. John Climacus says, “The Lord often hides from our eyes those virtues that we have acquired; the person who praises us, or, better said, who misleads us, opens our eyes with praise; and as soon as they are opened, then the wealth of virtue disappears” 28. But according to the opinions of his close associates, Father Innocent was not like that. Thus, the Right Reverend Jeremiah, who was at that time an inspector of the Kyiv Theological Academy, speaking about him, mentions the following: “Innocent was permeable to the depths of his soul by humility and self-abasement” 29 . According to one of the biographers of Archbishop Innocent, “in his private life Innocent was very simple and undemanding” 30. Possessing high natural talents, Archimandrite Innocent treated them as gifts of God, constantly remembering the words of St. John Climacus: “Whoever is exalted by natural gifts, that is, wit, understanding, skill in reading and pronunciation, quickness of mind and other abilities that we have acquired without difficulty, will never receive supernatural benefits; for he who is unfaithful in little things is also unfaithful and vain in many things” 31 . And in response to the praise of those around him, he was simple and humble in communicating with them about things, even seemingly insignificant ones at first glance. On this occasion, the story of the already mentioned Hieromonk Joasaph (Gaponov), who was at that time a student at the Kyiv Theological Academy, is known, who with extraordinary tenderness recalls a detail that he remembered at his first meeting with the rector of the Academy, when Father Innocent, in response to his priestly greeting, also kissed the hand of him, an unknown priest who had come from the depths of Russia to enter the Theological School 32. In general, Father Innocent treated ordinary people, for example, “with the servants, as well as with the monastery peasants, he treated very humanely and philanthropically, which at that time was almost impermissible” 33. Having become the rector of the Kyiv Theological Academy, Archimandrite Innocent began to engage in work, which he then worked on for a decade and a half. This is his “Monument of the Orthodox Faith,” which practically represented applied dogmatic theology. His name immediately becomes famous not only in Russia, but also in Europe. From about the same time, the fates of the Russian intelligentsia, as well as prominent personalities, were connected with him. He corresponds with the writer N.V. Gogol, Grand Duke Konstantin Nikolaevich, Baron Korf, Baron D.E. Osten-Sacken, the outstanding historian M.N. Pogodin, K.S. Serbinovich, A.S. Sturdza, composer A. Taneyev, Count D.A. Tolstoy, Prince I. Argutinsky-Dolgorukov, Prince S.A. Shirinsky-Shakhmatov, Count N.A. Protasov, Prince A.N. Golitsyn, Count I.F. Paskevich, V.I. Askochensky, Metropolitan of Moscow and Kolomna Philaret (Drozdov), Metropolitan of Kyiv and Galicia Philaret (Amphitheater), Archbishop of Oryol Smaragd (Kryzhanovsky), Metropolitan of Kyiv and Galicia Evgeniy (Bolkhovitinov), Count F. P. Litke, Count A. A. Nikitin, Count P. D. Kiselev, Empress Alexandra Feodorovna, Countess A. A. Orlova-Chesmenskaya, Prince A. Potemkin, Archpriest F.A. Golubinsky, N.I. Kruzenshtern, Archbishop Innocent of Volyn, Prince M.S. Vorontsov, Count D.N. Bludov, N.N. Annenkov, Bishop Irinei (Bratanovich). Bishop Innokenty spent only one year (1840) at the Vologda See, but he already became known as a researcher of Vologda manuscripts. Unfortunately, this period of Innocent’s activity has not been studied. By this time, work on the “Monument of the Orthodox Faith” was in full swing; with the assistance of Count N.A. Protasov, they tried to transfer it to the rector of the Vologda Theological Seminary, Archimandrite Theognost, or to other specialists in the field of canons or theology 34 . However, this could not be entrusted to anyone else. The work created by Archbishop Innocent was of fundamental importance. Its creation was, one might say, the center of attention of the entire scientific theological world. Under the personal control of the Chief Prosecutor of the Synod, Count N. A. Protasov, the author was provided with sources of classical Christian thought; N. A. Protasov himself showed great interest in this work. Despite his illness, Archbishop Innocent worked on it without interruption. The work also attempted to codify canonical legislation. Speaking about the significance of his work, Archbishop Innocent wrote: “... Mutual suspicions of non-Orthodoxy constitute a dangerous illness of our time, as well as the desire to learn the true teaching of our Church. Both can be achieved by one means - the means of providing... church teaching in all its purity" 35. In the conditions of the appearance of the catechism, “Monument of the Orthodox Faith” significantly surpassed the first in its fundamentality. On this occasion, Archbishop Innocent said: “The compilation of any catechism ... is not enough, no matter how perfect such a book is, because the very fact that it is a new work cannot have sufficient authority in that Church, which is called the Apostolic and Ecumenical Church” 36. The essence of the exposition of the Orthodox faith was presented to Archbishop Innocent as a dynamic in time, over several centuries, for, according to the Saint, not one of the ancient centuries represents a complete exposition of the faith; ...the works of later centuries, although relatively complete, do not have all the authority necessary for the Church” 37, and it is necessary “... to show by acts the uniformity and continuity of the teaching of the Church throughout all centuries...” 38. The goal was achieved. It must be said that “Monument of the Orthodox Faith” was first conceived under the title “Dogmatic Collection,” but this name, according to the Saint in his letter to Count N.A. Protasov, “might not have been to the ears of the Orthodox” 39 . And, finally, one more point: this work was the first to reflect the documentary sources of ancient Christian thought, which had not been known in Russia until now. Archbishop Innocent requested the Confession of the Orthodox Faith" by St. Gregory Palamas, other sources. He wrote to Count N.A. Protasov that “a thorough review of the Acts of the Ecumenical Councils discovered... new treasures... which were considered necessary to be translated into Russian” 40. Noteworthy is the correspondence of the rector of the Paris Embassy Church, Archpriest D. Vershinsky, regarding the unpublished “Exposition of Faith” by Mitrofan, Metropolitan of Smyrna. Archpriest D. Vershinsky discovered this Greek manuscript in the Royal Library of Paris. In his letter to K.S. Serbinovich, D. Vershinsky says: “...For all its brevity, it has an important dignity already because... it belongs to a writer whose hymns about the Holy Trinity are repeated by the Church in Sunday services. But the publication of this passage could be useful in another respect: it would serve as proof that ... it is in vain that Mitrofan, Photius’s enemy, is considered a like-minded person in the doctrine of the origin of the Holy Spirit” 41 Archpriest D. Vershinsky described the “Confession of Faith,” which is now kept in the Central State Historical Archive. Vladyka Innokenty, evaluating this document, wrote from Vologda to K.S. Serbinovich: “... The confession of faith of Mitrofan, Metropolitan of Smyrna, delivered... from Paris... can be included in the Collection, although not without reservations, due to... enmity between its authors and Patriarch Photius, who, clearly the first zealot of Orthodoxy in his work, should take one of the honorable places in it” 42 . What is typical in this case? Saint Innocent sees the advantage of analytical understanding of ancient Christian literary monuments in the fact that these monuments and everything connected with them should be considered in the context of historical events. The collection “Monument of the Orthodox Faith” did not, however, receive a final edition, but it covered many aspects of Christian doctrine. It consists of two manuscript volumes and additions in the form of two prepared and two more manuscript volumes, which contain materials not included in the main two volumes and, in addition, Greek and Latin texts to the main volumes. This invaluable work is stored in the Central State Historical Archive. “The Monument to the Orthodox Faith” is preceded by a preface “To the God-loving Reader,” the main idea of ​​which is the following: a person must examine and fully realize “whether he believes in what he holds within himself, what the Apostles taught and established, for which the martyrs suffered death, what inspired the holy ascetics” 43 . The collection also includes materials revealing Orthodox doctrine, which at first glance have nothing in common with the dogmatic content of the collection. Nevertheless, without these materials the reader would have no idea of ​​the fullness of the Christian life. Here are some of these materials: “Times of worship and prayers, public and private, according to the Apostolic Constitutions”, “On Wednesday, Friday and Sunday according to them”, “On the main holidays and the Holy Pentecost”, “On the vow of virginity according to the Apostolic Constitutions”. What was the fate of the “Monument of the Orthodox Faith” after the death of the Saint? That opposition, which the Saint so passionately opposed, raised its head. Among the manuscripts that were confiscated after his death on the instructions of the Synod was the “Monument of the Orthodox Faith.” There was a special judgment of the Synod about this manuscript. The Synod's resolution stated that N. Kh. Palauzov asked not to send the manuscript to the Holy Synod as the property of his principal without the latter's prior consent 44 . The elder brother was such a trustee, but the papers were sent. At the direction of Emperor Alexander II, the Holy Synod heard the case regarding the analysis of the papers of the late Saint. The papers were of great interest (many of them were marked “very secret”), including Speransky’s correspondence with Alexander I. In 1860, by decision of the Holy Synod, Archbishop Philaret of Chernigov, who, in addition to Russian church history, was engaged in the study of the Holy Fathers, was instructed to prepare the “Monument of the Orthodox Faith” for publication. His Eminence Filaret edited the collection, supplemented it with new materials and excluded from it those documents that by the 60s were recognized as inauthentic or forged. Thus, Archbishop Philaret pointed out that “The exposition of the faith of Blessed Athanasius, Patriarch of Alexandria, does not at all belong to His Holiness Athanasius, Patriarch of Alexandria; His Beatitude Anastasius, Patriarch of Alexandria, was not there at all” 45. However, some genuine materials related to the Tradition were also excluded from the collection. The fact is that Archbishop Filaret was a systematic scientist, strictly adhered to the theoretical direction in theological sciences, and therefore believed that the collection should contain materials only of a strictly dogmatic nature. It is impossible not to say that after editing by His Eminence Philaret, the collection acquired a more harmonious and perfect appearance, which the compiler himself hoped for in the preface. Finally, the “Monument of the Orthodox Faith” was sent to the St. Petersburg Censorship Committee “for the imposition of an inscription permitting printing and the application of a censorship seal.” After this, the work of Saint Innocent was “transferred” to the conference of the St. Petersburg Theological Academy. The conference gave a positive assessment of the manuscript, but the Deputy Chief Prosecutor of the Synod, Prince Urusov, decided to “subject the manuscript to a new revision” 46. It became obvious that someone's hand was directing the matter to far-reaching consequences. The manuscript was assigned to Professor I. Cheltsov, who prepared not a review of it, but report No. 15 dated May 16, 1863. The essence of the report was to accuse St. Innocent of heresy. He wrote that from the collection “it is necessary... to exclude... definitions of faith that were not approved by the Church, or even heretical...” 47. The conclusion was clear: it would be better not to publish “Monument of the Orthodox Faith” 48 . Even during his lifetime, Archbishop Innocent allowed and, moreover, predicted such a development of events in relation to his work. In a letter to N.A. Protasov in February 1854, he wrote that for the first time it was necessary to give “an edition in the original or in translation - not of the official work of the Holy Synod... but of private work, in order... to prevent complaints about... the Church... Let them fall on my face” 49. And yet, during his lifetime, he did not publish his work, since “the public... likes to judge by private... prejudices” 50. This “public” could be the deliberate official opposition. This is the socio-psychological context of the issue, which turned out to be dominant even 5 years after the death of Archbishop Innocent. That is why the brother’s desire not to publish the manuscript in an environment of opposition to the Saint was natural. He understood that the work may have been ahead of the time when, in the words of St. Innocent, “one will hear about the book and about the actual judgment of people who are able to evaluate such books” 51. His time was a period of the rise and formation of theological thought, and Archbishop Innocent himself headed a brilliant theological triumvirate consisting of Archbishops Dimitry (Muretov) and Macarius (Bulgakov). But Archbishop Innocent was not just a theologian, he was a polymath theologian. On this occasion, N.A. Barsov writes: “Eleven compact volumes printed... of Innocent’s works do not at all give a proper idea of ​​the entire scope of his activities in the field of science. The historical-critical method, which was for him the main theological principle, gave him the opportunity to deal with other problems in humanities research" 52 . The unpublished works of Archbishop Innocent, which were remembered by his contemporaries, include: 1) “History of the Christian Church in Poland”; 2) “Translation into Polish of the Catechism of Metropolitan Philaret (Drozdov)”; 3) “Spiritual Vertograd” (chronological collection of the best works of Christian preaching of all times); 4) Acts of the Ecumenical and Local Councils"; 5) “Theological Dictionary”; 6) Translation of “The Helmsman’s Book” into Russian; 7) “Notes of Peter Mogila”; 8) “Monument to the Union”; 9) “Church Archive” (library of ancient and new historical works about the Orthodox Church). Archbishop Innokenty was an expert in the art of war and state and legal policy. During his two-time presence in the Synod, he played one of the main roles. As a saint of God and a theologian, he manifested himself in active archpastoral activities. It was for his great work in managing the Kharkov diocese that he received the rank of archbishop. Archbishop Innocent arrived at the Kherson-Tauride See already at the zenith of his glory, which contributed to his creation of the Crimean Athos, which involved, first of all, the reconstruction of ancient Christian shrines, and above all Chersonesos, where the holy noble prince Vladimir was baptized. It is worth paying attention to the fact that the time of Archbishop Innocent’s activity in reconstructing ancient Crimean shrines and forming Tauride Athos on this basis during his stay at the Kherson See coincided with an acute eastern crisis. The Eastern Question was a stumbling block for the European powers and Russia. Therefore, the topics “Archbishop Innocent and Athos Tauride” and “Archbishop Innocent and the Eastern Question” intersect. And if archival research is still to be done on the first topic, then on the second, a source base of already available documentary data has been prepared. This is the book “Description of documentary sources on the history of Russian-Bulgarian relations for the 1850–1970s in the manuscript collections of the State Public Library named after. M. E. Saltykova-Shchedrin" 53. In archival materials related to the history of Bulgaria and the South Slavic peoples, the name of St. Innocent is also mentioned. The preface to the book says that he deserves mention as “... theologian, church speaker, collector of monastic manuscripts... Innokenty Borisov, Archbishop of Kherson and Tauride... assisted the Odessa Bulgarian abbot, the organization of the Bulgarian bourgeois emigration. The materials of the fund characterize the struggle for the national church hierarchy in Bulgaria in the early 1850s. Innocent's archive was donated to the Public Library by N. Kh. Palauzov" 54 . Nikolai Khristoforovich Palauzov was one of the organizers of the Odessa Bulgarian abbot, and of course, his activities could not be unrelated to the activities of Archbishop Innocent. In addition, they were still connected by great friendship. N. X. Palauzov recalls: “In 1853, when Russian troops occupied Moldavia and Wallachia, under the command of Prince Gorchakov, His Eminence Innocent told me: “I told Governor-General Fedorov about you as a Bulgarian who knows Bulgaria, go to him and tell him that I sent you, he will probably instruct you to write a note about the Bulgarians.” Already here the horizons of Archbishop Innocent are visible. He knew the Balkans better than the General Staff. There they knew this and were afraid of the saint. N. X. Palauzov recalls: “I witnessed how many generals knelt before Innocent, asking for his blessing.” Speaking of the military campaign; which was developed by the General Staff, Archbishop Innokenty said to N. Kh. Palauzov: “Imagine the ignorance of our General Staff, our generals, they are going to fight and do not know the people for whom they want to fight” 55 . The saint instructed N. X. Palauzov to write a note about Bulgaria, saying: “Write in such a way as to show our generals what Bulgaria and the Bulgarians are” 56 . This is evidence that Archbishop Innocent tried to delve into the essence of any issue thoroughly, to get to its very essence. The events that unfolded both on the diplomatic and military fronts were close to Archbishop Innocent, for he could not help but remember his trips to Athos, Greece, and the faces of the South Slavs dear to him. He developed a relationship of brotherly love with the Athonite monks, as evidenced by his correspondence with the Svyatogorsk brethren. The life and ascetic labors of the Holy Mountain people always excited and interested the saint. During the war on the Balkan Peninsula, Archbishop Innocent took care of the education of Bulgarians and Greeks at the Odessa Theological Seminary. A.I. Voitsekhovich wrote to him that “Your Seminary should have exceptional importance, namely the education of Bulgarians and Greeks, especially since the Athonite Synod does not have the means for this” 57 . In 1851, the Greek king, for his great labors for the benefit of the fraternal Greek Church during the difficult years of its existence, awarded Archbishop Innocent the Order of the Savior of the first degree 58. This was the only time such an order was awarded in the history of Russia. The bright mind, extensive memory, creative imagination, extraordinary eloquence, majestic and magnificent appearance of the Saint attracted everyone who communicated with him to him. He knew how to guess not only talents, but also time. Despite the serious illness that befell him in 1850, which the Saint reported to Count N.A. Protasov on May 23, 1853 59, his trip to Crimea to open a monastery in the Assumption rock, near Bakhchisarai, is not cancelled. This was on August 6, and on August 15, the venerable Greek elder, Metropolitan Agafangel, as a representative of ancient Athos, at the founding of the New Athos already in the Crimea, together with Archbishop Innocent, led a procession to the rock along the long Bakhchisarai street, and the Divine Liturgy began right in the cave of the rock. Thus, the new desert habitation marked the beginning of the Crimean Athos. Its founder was Saint Innocent, who lit a new candlestick for all-Russian pilgrimage 60. During the life of the saint, the Church of the Assumption of the Mother of God with many cells was carved into the rock; pilgrims flocked here to the miraculous icon of the Mother of God. Subsequently, Archbishop Innocent revived, according to the recollections of the abbot of the Kherson monastery Eugene, the ancient Greek church with a source between Chadyrdag and Bakhchisarai, the source of the unmercenary saints Cosmas and Damian, the Kizim tract, the Koterlez hermitage in the name of St. Stephen the Confessor, the deserts near Kerch, where there were miracles of the Holy Great Martyr George the Victorious, the ancient church of St. Matthew, the healing spring of the Holy Forerunner and Baptist John, the church on Mount Inkerman, where St. Clement, Bishop of Rome, was buried. At the same time, Archbishop Innocent revived skete monasticism in Kherson. This was his great feat. To revive skete monasticism, it was necessary to overcome a variety of obstacles. At the insistence of Archbishop Innocent, the section of Chersonese, which belonged to the Naval Department, was transferred to the jurisdiction of the diocesan authorities. A monastic monastery and a temporary church 61 were created here. The saint thought about creating a monastery here for a long time. During the Crimean War, the monastery was destroyed, the stone was dismantled by the enemy to build their fortifications. Before his death, Archbishop Innocent visited his beloved cradle. Those were 26 days of his serious illness. It was with the aim of recreating this monastery that he came to Crimea. Filled with the spirit of faith, the merchant of the 1st guild, Pyotr Telyatnikov, took charge of organizing the monastery and by April 1, 1857, completed the creation of the church. Having left Odessa already in serious condition, Archbishop Innocent barely reached Sevastopol. On April 30, 1857, the church was consecrated 62. The saint, “led by the hand, entered the church... and, approaching the altar icon of the Savior praying for the chalice, pronounced the Lord’s Prayer in a weak voice, as if as a pledge of peace for the suffering earth... 63. Thus began his farewell to Crimea. Even before leaving Odessa on April 17, Archbishop Innocent went into the Church of the Cross at 6 o’clock in the evening, venerated the Kasperov Icon of the Mother of God, made three prostrations and blessed his family. A contemporary notes: “At the same time, he was in a gloomy mood and taciturn” 64, and “in 2 days... he said goodbye to the St. Michael’s Monastery as if he was saying goodbye to it forever” 65. On April 20, after a three-day journey, passing the cities of Nikolaev, Kherson and Perekop, he arrived in the town of Akhmechet, Perekop district, and there served a prayer service with the blessing of water. On April 21, he was in Yevpatoria and said a word after he celebrated the liturgy. Then he went to the grave of the soldiers killed in battle, performed a memorial service there, commanded that this be done annually on the day of the Holy Great Martyr George and that a monument be built there. This was his last service and last sermon 66. On April 25, the saint visited the site of the Battle of Alma “and... after detailed questioning... he forced a requiem service to be served at the grave of the soldiers, and he himself, somewhat distant from the servants, prayed on his knees” 67. Having expressed a desire to build a chapel similar to the Kazan monument, he went to the Bakhchisarai Assumption monastery and quickly examined it. His last instructions in Bakhchisarai were to create a Greek school at the Bakhchisarai Cathedral and convert the monument to Maria Pototskaya into an Orthodox chapel. Here he had a clash with a local rabbi because of the rabbi’s hostile attitude and his corresponding actions towards the Bakhchisarai monastery. Having made the final orders for the construction of the monastery, Archbishop Innocent hurried into the abbot's chambers and said that his side hurt. At three o'clock in the morning he woke up his cell attendants, complained to them about a cold, they gave him a bath, after which they sent for a doctor. The doctor prescribed chest rubbing and oral medicine. At the request of the Saint, a prayer service was served in the skete church for his recovery. But his condition was such that the liturgy was canceled in Sevastopol. The next night he practically did not sleep, making various orders. The second night also passed without sleep. On April 28, in heavy, rainy, stormy weather, he left the monastery and arrived at the Balaklava Monastery, visiting along the way the sites of military battles in the Inkerman Valley and the Black River. Therefore, the previously mentioned episode about his farewell to Chersonesos is of significant importance, since in the letter of the Odessa Consistory to the office of the Chief Prosecutor of the Synod, it is not mentioned at all. After saying goodbye to Chersonese, he felt even worse, he began to fall into oblivion, and on May 2, in the evening, he was confessed by the hieromonk of the Balaklava monastery, Gerasim. After confession, Archbishop Innocent spent the entire night in prayer vigil. On May 3, after the early liturgy, he received the Holy Mysteries. On May 4 and 5, he felt somewhat better, which allowed him to examine the plans for the monastery buildings and instruct him to prepare diocesan papers for him. On May 5, in the evening, he was at a service in the church and blessed the novice of the Chersonesos monastery in the ryassophore. However, for some reason, Abbot Eugene does not note this fact 68, but it is mentioned in the letter of the consistory, which also mentions the latest instructions to the abbots of the Crimean monasteries, after which the saint returned to the Balaklava monastery, and on May 7 he left for Odessa 69. His visit to the Balaklava monastery is noteworthy; the saint ordered prayers for him in the church, forced his cell attendants to read prayers aloud, especially “Have mercy on me, O God,” received visitors, tried to take care of business, and finally corrected the akathist for communion of the Holy Mysteries. And here he did not leave Bulgarian affairs. On May 7 and 8, while in Simferopol, the saint felt severe pain in his chest. His condition was such that he had to hurry to Odessa. On May 9, he said goodbye to the Korsun Monastery and from there, without stopping either in Kherson or Nikolaev, he went to Odessa, where he arrived on May 11. Upon arrival in Odessa, famous doctors were immediately invited to see him. On May 12, a consultation of doctors took place, where medical celebrities Enno and Sidenevsky were present. They came to the conclusion that he had the same disease as Nicholas I 70. As a result of the treatment, the saint felt better; he walked, had an appetite, received visitors, and did ordinary things. But already on May 15 he became ill again, and until his death, for 10 days, he no longer had sleep. Since May 18, the Saint has not received anyone except Count Stroganov. On May 20, Doctor Pirogov visited, and a consultation of doctors took place again. To relieve the pain, we decided to apply a front sight to the left side. The doctors advised a walk around the city, and the saint went to his dacha twice. He did not hide the fact that he would die soon. On the same day, Archbishop Innocent sent a report to the Holy Synod with the following content, which came there after his death: “Due to the serious illness that befell me from a cold, I cannot do business in the diocesan consistory” 71 . All proteges were sent for ordination to Chisinau to the Archbishop of Chisinau and Moldova Irinarch. On the eve of his death, Archbishop Innocent asked about the improvement of the Danube desert. At the dacha, the Saint examined his beloved garden. Upon returning home, he received Count Stroganov. On this day, he ordered one of his cell attendants to read the canon to the Holy Trinity. The all-night vigil of Holy Pentecost was approaching, after which he spoke with his vicar, His Eminence Polycarp, who was sent by the head of the Russian Spiritual Mission in Jerusalem, and recommended to him where to stop on the way to St. Petersburg. By evening he became ill. At 23:00 he fainted, which lasted for about an hour in the presence of three doctors. The doctors stayed with him until two o'clock in the morning 72. The news of the death of Archbishop Innocent found Alexander II in Tsarskoe Selo. On the report about this from the Chief Prosecutor of the Synod, Count A.D. Tolstoy, he noted: “I regret it extremely” 73 . N. X. Palauzov testifies that M. A. Borisov gave his youngest daughter Olga a diamond cross from the hood of the Most Reverend Innocent 74. The former Novorossiysk and Bessarabian Governor-General A.G. Stroganov deeply respected and loved the Most Reverend Innocent and asked Palauzov after his death, when the papers and library of the Eminence Innocent were being sorted out, to give him the prayer book of the Saint, a quill pen, with which N. X. Palauzov himself had recently written 75 . The library and papers of the late Saint are of great interest. The Synod had a special judgment about the papers. Among them: materials about the fate of the Dnieper, about the split, many of them, as mentioned earlier, were marked “highly secret.” The latter probably refers to the correspondence of M. M. Speransky with Alexander I. The papers, of course, will have to be found in the archives of the Synod in the Central State Historical Archive and the department of manuscripts of the State Public Library. There is a need for at least a typewritten edition of the Saint’s correspondence. The fate of the library is also of considerable interest. M.A. Borisov gave the library to N.Kh. Palauzov, advising it to be transported to him on the farm, which was donated to him by Archbishop Innocent. But the memory of the saint was dear to Palauzov; he insisted on transferring the library to the Kherson Theological Seminary, and while the library was accepted there was a lot of trouble 76 . And today we believe that Saint Innocent, “a truly Orthodox Russian archpastor, renowned for the Russian land,” blesses “from the heavenly world that for which he laid the foundation stone and which is now being erected into a strong building” 77 . 1. A few thoughts regarding the education of spiritual monasticism, RKP, l. 2. (TsGIA USSR, f. 1661, op. 1, d. 701). 2. The track record of Archbishop Innokenty Borisov. (TsGIA USSR, f. 796, op. 439, D. 418.) 3. Letter from Count N.A. Protasov to the Synod. (TsGIA USSR, f. 797, op. 8, d. 23796). 4. Materials for the dogmatic collection. (TsGIA USSR, f. 834, op. 3, d. 2079.). 5. Letter from Archbishop Innocent to Count N.A. Protasov dated September 1845 (TsGIA USSR, f. 834, op. 3, d. 2082). 6. Letter from Archbishop Innocent to Count N.A. Protasov dated December 10, 1833 (TsGIA USSR, f. 797, op. 8, d. 23796). 7. Letter from Archpriest D. Vershinsky from Paris on November 21, 1841 to K. S. Serbinovich (TsGIA USSR, f. 797, op. 8, d. 23796). 8. Letter from Bishop Innocent to K.S. Serbinovich from Vologda December 24, 1841 (TsGIA USSR, f. 797, op. 8, d. 23796). 9 . Monument of Faith, RKP. (TsGIA USSR, f. 834, op. 3, d. 2077–2078). 10. Extract from the resolution of the Holy Synod of May 13 – July 1, 1860, pp. – 1 vol. (TsGIA USSR, f. 802, op. 3, d. 26124). 11. Letter from Archbishop Philaret (TsGIA USSR, f. 796, op. 138, d. 1178). 12. Departmental attitude. (TsGIA USSR, f. 802, op. 8, d. 26123). 13. Report from I. Cheltsov. (TsGIA USSR, f. 802, op. 8, d. 26123). 14. Letter from Archbishop Innocent to Count N.A. Protasov. (TsGIA USSR, f. 834, op. 3, d. 2082). 15. Notes of M. A. Borisov. (GPB OR, f. 313, d. 46). 16. Evgeniy, abbot of the Kherson monastery. Life after death. Manuscript. (GPB OR, f. 313, d. 47). 17. Rev. John, abbot of Mount Sinai. Ladder ed. 5th Kozelskaya Vvedenskaya Optina Hermitage, 1898. 18. Innocent, Archbishop of Kherson and Tauride. Works in 11 volumes. Ed. Soikina, St. Petersburg, 1901. 19. Barsov N.A. Archbishop Innokenty based on new materials for his biography. St. Petersburg, 1894. 20. Barsov I. A. Biography of Archimandrite Innocent. B. m. and g. 21. Barsov N. A Innokenty (Ivan Alekseevich Borisov). Russian Biographical Dictionary, vol. 8. M., 1909. 22. Veselovsky S.V. Feudal geography in North-Eastern Rus'. M-L., 1917. 23. Bishop Jeremiah. Memories of Archbishop Innocent. – Additions to the Kherson Diocesan Gazette, 1802, part 5. 24. Hieromonk Joasaph (Gaponov). Memories of His Grace Innocent, Archbishop of Kherson and Tauride. St. Petersburg, 1858. 25. Kondakov V. A. Innokenty Borisov, Archbishop of Kherson and Tauride in his letters, 1822. 26. Levitsky I. His Eminence Innocent, Archbishop of Kherson and Tauride. – Soulful reading, 1902, No. 3. 27. Description of documentary sources on the history of Russian-Bulgarian relations for the 1850–1970s in the manuscript collections of the State Public Library. M. E. Saltykova-Shchedrin. Sofia, 1978. 28. Palimpsestov I.U. My memories of Innocent, Archbishop of Kherson and Tauride. St. Petersburg, 1888, p. 102. 29. Priest T. Butkevich. Innokenty Borisov, former Archbishop of Kherson. St. Petersburg, 1887. A list of annotated documents about Archbishop Innocent (Borisov), placed in the book “Description of documentary sources on the history of Russian-Bulgarian relations for the 1850s-1870s in the manuscript collections of the State Public Library named after. M. E. Saltykova-Shchedrina", Sofia, 1978 1. Palauzov Nikolai Khristoforovich. Letter from the archbishop. Kherson and Tauride Innocent. 23 Jan. 1850. Odessa, 2 pp. 2. Voitsekhovich Alexey Ivanovich. Letter from the archbishop. Innocent. July 10, 1850. Petersburg, 2 pp. 3. Stefan, bishop Letter from the archbishop. Innocent. Aug 24 1851. Constantinople, 1 sheet. 4. Norov A.S. Letter to the Archbishop. Innocent. 11 Sep. 1851. Petersburg. Signature-autograph, 1 sheet. 5. Unidentified person. Letter from the archbishop. Innocent (1851). Without signature, 3 pp. 6. Palauzov N. X. Letter to the Archbishop. Innocent. March 30, 1853. Odessa, 1 l. 7. Palauzov N. X. Letters (4) Archbishop. Innocent. March 12–21, 1854. Brailov, 9 pp. (When binding, the sheets are mixed up). 8. Palauzov N. X. Letter to the Archbishop. Innocent. March 26, 1854. Bucharest. 9 . Ozerov Alexander Petrovich. Letter from the archbishop. Innocent. March 26, 1854. Odessa, 1 l. 10. Palauzov N. X. Letter to the Archbishop. Innocent. 13 Apr 1854. Bucharest, 2 pp. 11. Innocent, Archbishop. Letter to Ivan Fedorovich Paskevich-Erivansky. Apr. 1854, 2 pp. 12. Palauzov N. X Letter to the Archbishop. Innocent. July 13, 1854. Bucharest, 4 pp. 13. Izvorsky Stefan Popnikolov. Letter from the archbishop. Innocent. 4 Dec. 1854. Kiev, 2 pp. 14. Palauzov N. X. Letter to the Archbishop. Innocent. 8 Dec. 1854, 3 pp. 15. Innocent, Archbishop. Extract from a letter to Modest Andreevich Korfu. (1854). Odessa, 15 pp. 16. Palauzov N. X. Letter to the Archbishop. Innocent. 24 Apr (1855 or 1856), 2 pp. 17. Pogodin M.P. Letter to the Archbishop. Innocent. 24 Apr (1855 or 1856), 2 pp. 18. Stefan, bishop Letter from the archbishop. Innocent. 15 Feb. 1856. Kiev, 1 l. 19. Voitsekhovich A.I. Letter to the Archbishop. Innocent. 24 Dec 1856. Petersburg, 2 pp. 20. Pogodin M.P. Letter to the Archbishop. Innocent. 26 Jan 1857. Moscow, 2 pp. 21. Vasilchikov V.I. Letter to the Archbishop. Innocent. 30 Jan 1857. Kharkov, 2 pp. 22. Filatov Konstantin. Letter from the archbishop. Innocent. March 7, 1857. Galati, 2 pp. Barsov N. A. Innokenty (Ivan Alekseevich Borisov). Russian bibliographic dictionary. M., 1909, t. 8, p. 113. Veselovsky S. B. Feudal land tenure in North-Eastern Rus'. M.-L., 1947, p. 7. Barsov I. A. Innokenty (Ivan Alekseevich Borisov). Russian bibliographic dictionary, vol. 8, p. 113. Barsov N. A Biography of Archimandrite Innocent. B. m. and g., p. 32. Archbishop Innocent (Borisov). A few thoughts regarding the education of spiritual youth (TsGIA, f. 1661, op. 1, d. 701, l. 2). Palimpsestov I.U. My memories of Innocent, Archbishop of Kherson and Tauride. St. Petersburg, 1888, p. 102. Kondakov V. A. Innokenty Borisov, Archbishop of Kherson and Tauride, in his letters 1822–1855. – Russian antiquity, 1881, No. 12, p. 575. Barsov N.A. Biography of Archimandrite Innocent. B. m. and g., p. 15. Levitsky N. His Eminence Innocent, Archbishop of Kherson and Tauride. – Soulful reading, 1900, No. 8, p. 611–612. Service record of Archbishop Innokenty (Borisov) (TsGIA USSR, f. 796, op. 439, d. 418, l. 2). Works of Innocent, Archbishop of Kherson and Tauride, vol. 1. M., 1901, p. 8. Eminence Jeremiah. Memories of Archbishop Innocent. – Additions to the Kherson Diocesan Gazette, 1802, 4, 5, p. 13. Works of Innocent, Archbishop of Kherson and Tauride. Ed. N. N. Soikina. SPb., p. 5. Service record of Archbishop Innokenty (Borisov) (TsGIA USSR, f. 796, op. 439, d. 418, l. 2 vol.). Barsov I. A. Archbishop Innocent, based on new materials for his biography. St. Petersburg, 1884, p. 6. Works of Innocent, Archbishop of Kherson and Tauride. Ed. N. N. Soikina p. 8. Barsov N. A Archbishop Innocent, p. 22. Eminence Jeremiah. Quote Art., p. 14, 16. Hieromonk Joasaph (Gaponov). Memories of His Grace Innocent, Archbishop of Kherson and Tauride. St. Petersburg, 1858, p. 2. Priest T. Butkevich. Innokenty Borisov, former Archbishop of Kherson. St. Petersburg, 1887. Venerable John, abbot of Mount Sinai. Ladder. Ed. 5th Kozelskaya Vvedenskaya Optina Hermitage, 1898. Word 22, 10, p. 144. Eminence Jeremiah:. Quote cit., p. 7. Priest T. Butkevich. Quote cit., p. 124. Rev. John. Quote cit., p. 7. Hieromonk Joasaph (Gaponov). Quote cit., p. 4. Priest T. Butkevich. Quote cit., p. 125. Letter from Count N.A. Protasov to the Synod. (TsGIA USSR, f. 797, op. 8, d. 23796, pp. 56–57.) Materials for the dogmatic collection. (TsGIA USSR, f. 834, op. 3, d. 2079, l. 1.) Letter from Archbishop Innokenty to Count Protasov dated September 1845 (TsGIA USSR, f. 834, op. 3, d. 2082, l. 45). Letter from Archbishop Innocent to Count N.A. Protasov dated December 10, 1833 (TsGIA USSR, f. 797, op. 8, d. 23796,). Letter from Archpriest D. Vershinsky from Paris November 21, 1841 to K. S. Serbinovich. (TsGIA USSR, f. 797, op. 8, d. 23796, l. 91.) Letter from Bishop Innocent to K.S. Serbinovich from Vologda December 29, 1841 (Ibid., l. 106). Monument to Faith. (TsGIA USSR, f. 884, op. 3, d. 2077–2078.) Extract from the resolution of the Holy Synod of May 13 – July 1, 1860 (TsGIA USSR, f. 802, op. 8, d. 26124, l. 1–1 vol.) Letters from Archbishop Philaret. (TsGIA USSR, f. 796, op. 138, d. 1178, l. 161.) Departmental attitude. (TsGIA USSR, f. 802, op. 8, d. 26123, l. 6 vol.) Report from I. Cheltsov. (Ibid., l. 9 vol.) Departmental relationship, (TsGIA USSR, f. 802, op. 8, d. 26123, l. 12 vol.) Letter from Archbishop Innocent gr. N. A. Protasov. (TsGIA USSR, f. 834, op. 3, d. 2082, l. 49–49 vol.) Barsov N. A Archbishop Innocent, p. 22. Notes of M. A. Borisov. (GPB OR, f. 313, d. 46, l. 1a vol.) Letter from A. I. Voitsekhovich to Archbishop Innocent September 4, 1851 (Ibid., pp. 152–152 vol.) Letter from gr. Archbishop of Nesselrode Innocent on March 29, 1851 (TsGIA USSR, f. 797, on. 15, d. 35563, l. 93). Letter from A.I. Voitsekhovich to Archbishop. Innocent on September 4, 1851 (GPB OP., φ. 313, D. 41, l. 262–262 vol.). Memories of Archbishop Innocent. – Additions to the Kherson Diocesan Gazette, part 5, 1802, p. 45–48. Evgeniy, abbot of the Kherson monastery. Life after death. (GPB OR, f. 313, d. 47). The case of the death of Archbishop Innocent. (TsGIA USSR, f. 797, op. 27, II dept., 2 columns, d. 28, l. 13 vol.). Evgeniy, abbot of the Kherson monastery. Life after death. (GPB OR, f. 313, d. 47, l. 10). TsGIA USSR, f. 797, op. 27, II department, 2 columns, no. 28, pp. 17–18. Report from Archbishop Innocent. (TSGIA, f. 796, op. 138, d. 1063). TsGIA f. 797, op. 27, II department, 2 columns, no. 28, pp. 17–18. GPB OR, f. 313, d. 41, l. 1 rev. Palimpsestov I.U. Quote. cit., part 102.