Metropolitan Evlogiy (Georgievsky)

Metropolitan Evlogiy (Georgievsky) (1868-1946)

Vasili may be spelt Basil, Basile, Vasily, Vasyl, Vasyly, Wasyly (William).

Georgievsky may be spelt Georgiyevsky.

Semyonovitch may be spelt Semyonovich, Semenovich, Simeonovich, Symeonovich.

Evlogiy may be spelt Euloge, Eulogios, Eulogius, Eulogy, Evlogii, Evlogy, Yevlogy.

Early life of Vasily Semyonovitch Georgievsky

On 10 April, 1868, Vasily Semyonovitch Georgievsky was born into a large family in the village of Somovo, in the Odoyevsky county of the Tula Governorate (province) of the Russian Empire.

Vasily's father, Semyon Ivanovitch Georgievsky, had served as an Orthodox priest in the vicinity of Grodno (now in Belarus/Byelorus), where he was sentenced to death by nationalists during the Polish uprising in 1863. The sentence was not carried out. Father Semyon changed his surname twice. First, he Russified the name Budzilovich to Budilovich. Later, he adopted the church name of Saint George.

His mother was from the "church clan" of the Tula Glagolev family. This was one reason why the family, after the Polish events, had moved to the Tula Governorate, where Vasily was born. Vasily had 5 brothers and a sister, and the difference in age between him and his eldest brother, Alexander, was 23 years. The second oldest brother, Anton, as a result of the unrest of nationalist-minded students in 1893, was expelled from the post of rector of the University of Warsaw. In the youth of his father, and after fleeing from the Western Territory of the empire, the family was in need. Nevertheless, the money was found to provide for a good education for all 5 sons.

Within his family, Vasily learned the Polish, Ukrainian, German and French languages.

During his youth, through which he passed in poverty, he often visited the Optina Desert and the great Starets of this monastery, Saint Ambrose (Grenkov). Later in life, he recalled :

 The hard impressions of my early childhood made me, as a child, feel what social wrong is. 
 Subsequently, I realised where the revolutionary mood of the youth in the seminaries came from : 
 it developed from the sensations of social injustice perceived in childhood.  The downtroddenness, the humiliated 
 position of the fathers was reflected in rebellious protest in the children. Communication with the 
 people led me from my childhood to the consciousness that their interests and ours are connected.   

Higher education

After the completion of his primary and secondary education, he studied theology in the Belevo Theological School (Tula Province), the Tula Theological Seminary, and then the Moscow Theological Seminary and Academy.

First, in 1882, Vasily Semyonovitch graduated from the Belevo Theological School at Belyov (Tula Province).

Then, in 1888, he graduated from the Tula Theological Seminary.

Tula Theological Seminary

After this, in 1892, he graduated from the Moscow Theological Academy with the degree of Candidate of Theology (PhD) for his thesis about Saint Tikhon of Zadonsk.

From October, 1892, Vasily Semyonovitch worked as the home teacher (tutor) in the family of the colleague of the Tula provincial prosecutor S A Lopukhin (later the procurator of the Kiev Court of Appeals).

From March, 1893, he served as the Assistant Superintendent of the Efremov Theological School of the Tula and Efremov Diocese.

Efremov Theological School

From 29 December, 1894, he served as a teacher of the Greek language in the Tula Theological Seminary.

Monastic tonsure, 1895

On 3 February, 1895, Vasily Semyonovitch Georgievsky was tonsured to be a monk by Bishop Iriney (Orda) of Tula and Belyov. He was given the name Evlogiy (Evlogius).

Ordinations, 1895

On or soon after 3 February, 1895, the Monk Evlogiy (Georgievsky) was ordained to the Holy Diaconate.

On 12 February, 1895, Hierodeacon Evlogiy (Georgievsky) was ordained to the Holy Priesthood.

Pastoral service

From 5 August, 1895, Hieromonk Evlogiy (Georgievsky) was assigned to serve as the inspector of the Vladimir Theological Seminary.

On 23 November, 1895, Hieromonk Evlogiy (Georgievsky) was elevated to the dignity of archimandrite.

From 4 November, 1897, Archimandrite Evlogiy (Georgievsky) was assigned to serve as the rector of the Chełm Theological Seminary in Chełm (Kholm), Poland, where his elder brother Alexander was a superintendent of church schools (colleges) of the Chełm eparchy (diocese).

Chełm Orthodox Theological Seminary

[From 1875, in the Chełm Governorate, administrative methods brought about the return of ecclesiastical parishes from Greek Catholicism to Orthodoxy. If the relationship between Orthodox and Roman Catholic priests was friendly, relations with "Greek Catholics" were difficult. In the seminary, more than half of the teachers were former Greek Catholics.]

Archimandrite Evlogiy in Chełm

During his stay in Chełm, he became close to the Orthodox population of the region. He believed that this mostly Russian-speaking population could lose its national Russian identity (that is, as being part of the empire) because of the oppression by Polish priests and landowners, and that measures should be taken to prevent such a development.

Episcopal ordination, 1903

On 12 January, 1903, Archbishop Jerome (Instuprytsky) of Warsaw, with others, ordained the Archimandrite Evlogiy (Georgievsky) to the Holy Episcopate in the Cathedral of the Nativity of the Theotokos in Chełm.

Episcopal service

Bishop Evlogiy (Georgievsky) was assigned to serve as the Bishop of Lublin, and Vicar-Bishop of the Warsaw Diocese.

From 18 July, 1905, Bishop Evlogiy (Georgievsky) was assigned to serve as the Diocesan Bishop of the newly-established independent Eparchy of Chełm (Kholm) and Lublin. The official opening of the diocese was held on 8 September, 1905.

Bishop Evlogiy (Georgievsky) in Chełm

After this, Vladyka Evlogiy often served and preached, and he visited parishes and schools. He further supervised the construction of new Temples which quickly appeared, with the help of generous philanthropists from abroad. Local philanthropists supplied funds for the building and decorating. He likewise supervised the creation of new parochial schools. Broad church-educational activities developed rapidly, parish schools of higher and lower types increased.

He established several periodicals, such as "Kholmsk Church Life" with the "People's Leaflet", "Fraternal Talk", "Kholmskaya Rus'"). The parish brotherhoods were united into the "Kholmsk Brotherhood of the Mother of God", which intensified their activities (in particular, the brotherhood opened its own printing house). On the initiative of, and with the participation of the sovereign (Tsar Nicholas II), the "Kholmsk Women's Charitable Society", the "Kholmskaya Rus' People’s Educational Society", and the "Kholm Archival Commission" were created.

Bishop Evlogiy presided over the annual diocesan assemblies which were convened to discuss various matters of ecclesiastical and public life.

Vladyka Evlogiy also paid considerable attention to the economic development of the Chełm region. With his active assistance, the "Kholmsk Agricultural Society of Mutual Credit" was established (the partnership for the purchase and parcel sale of estates to Orthodox farmers) ; and the "Russian Agricultural Society of Kholmshchyna and Podlyashye" to improve the peasant economy.

For ordinary people, he sometimes affectionately was called a “peasant bishop”.

Background of the situation in Chełm ; Bishop Evlogiy's responsibilities

The Chełm region was a region with a very complex religious and social life. Populated by Poles, Jews, and "Little Russians", this multi-ethnic region adjoined the area which was predominately made up of ethnic Poles, and in its history it had survived Polonisation. The "Union of Brest-Litovsk" in 1596 led to the cruel persecution of the Orthodox believers there.

After the divisions of Poland (1772, 1790, 1795), the return wave towards Orthodoxy began to grow, and under Tsar Alexander II, the parishes of the Chełm region were reunited with the Russian Orthodox Church. Formal reunification gave rise to additional difficulties : the people were forcibly driven into Orthodoxy. The opposition of the Uniats to the Orthodox intensified, and conflicts arose often. In such a difficult situation, Vladyka Evlogiy began to embrace the missionary tasks, while being aware of the urgent need above all for tolerance. Without exaggeration, the monasteries in the Chełm region were centres of spiritual, cultural and educational activities, a necessary support for the population. Around them, through the efforts of monks and nuns, there appeared shelters, schools, and hospitals. However, many Orthodox Temples were empty. There were areas in which about 90% of the population boycotted the Orthodox Temples, and, for lack of a Uniat one, they remained unchurched. The office of the bishop was literally inundated with petitions to leave for Roman Catholicism. The state law, which abolished the Union of Brest, could not abolish faith in the soul of the people. There was a rule that allowed that if the ancestors were Roman Catholics, then it would be possible for the applicant to return to Roman Catholicism. There were many painful consequences of the bureaucratic rules, and there were abuses as well. It came to light that consistorial officials took bribes for Roman Catholic holidays.

In April, 1905, the Tolerance Manifesto was promulgated, which proclaimed religious freedom to the entire non-Orthodox population. Interfaith confrontation and the pressure of Roman Catholics in the Chełm region threatened to translate into open violence. Bishop Evlogiy (Georgievsky) became the leading figure in the resistance to Roman Catholic expansion, and at the end of 1905, with his direct and persistent participation, the distinct and delineated Lublin and Sedletsky Dioceses, where the majority of the population were Orthodox, were established.

In the face of growing revolutionary events of 1905 within the Russian Empire, he opposed the anti-Jewish pogroms, while remaining a consistent supporter of Russian national customs.

He put considerable effort into the promotion of the project on the allocation of "Kholmshchyna" (which did not have representation in the elections to the First State Duma) into a distinct province. The project, the important national importance of which was understood by Pyotr A Stolypin (Minister of the Interior, Prime Minister of Russia), caused considerable controversy and did not meet with the support of Sergei Y Witte (previous Prime Minister of Russia, member of the Duma). This lack of support was likely related to the disappointments he had faced while prime minister, and perhaps to the fact that at this time Poland was under martial law.

Election to the State Duma, 1907

In 1907, Bishop Evlogiy (Georgievsky) was almost unanimously elected from the Orthodox population of the Lublin and Sedletskaya provinces as a deputy in the second, and then the third State Duma. Vladyka Evlogiy commented that

 A huge burden fell on my soul.  The First Duma has already shown that it is not easy to stand 
 in the right-wing positions, to be a monarchist.  

Despite the great increase in his responsibilities, Vladyka Evlogiy managed not to neglect his diocesan responsibilities. He was careful to serve the Divine Liturgy often in the cathedral and the parishes, and he supervised the activities of the developing communities.

The main subject of the people's petitions to the bishop was the agrarian situation. They expected real changes from him. The Holy Synod in Saint Petersburg forbade priests to support the socialists in the State Duma, and those who did it were deposed. In the second Duma, amongst the 11 priest-deputies there were 3 cadets and 4 socialist revolutionaries. Intellectual liberalism and populist sympathies remained with Vladyka Evlogiy from his youth. His political views in adulthood were formed on the western frontier of Russia : in "Kholmshchyna", which was the scene of fierce clashes between the national feelings of Russians and Poles. The local authorities sought to get along with the Polish landowners, so the Russian Orthodox Church sought support in the centre, in the power of the state, which was associated with autocracy.

Bishop Evlogiy was elected chairman of the religious commission. The 2 central concerns of Vladyka Evlogiy in the Duma were : the separation of Kholmshchyna from the Kingdom of Poland and the formation of a distinct Chełm (Kholm) province ; and the protection of the interests of the Russian Orthodox Church in its relations with the state. His efforts in this regard produced considerable opposition by Polish representatives, Octobrists and Monarchists (for different reasons). This struggle was not resolved successfully until 1912.

In addition, a difficult concern was the matter of religious tolerance. Religious freedom in Russia had been restricted for centuries, particularly under the Romanov Dynasty, and the transition from Orthodoxy to another profession of faith was considered to be a criminal offence (in part because it was treated politically, but also because it included the log-standing and tense situation regarding the schism of the Old Believers). Within the Duma, the clergy who participated were divided by various, and sometimes contradictory, political attitudes. There were various opposing opinions in the Duma, although it seems that there was a certain relaxing of restrictions. However, Vladyka Evlogiy later commented :

 Maybe it was not necessary to cling to the old positions - to be afraid of [religious] propaganda, 
 but, alas, we still didn’t know that godless agitators would come, who would blaspheme and 
 erase the very concept of God from Russian souls.  Now, looking back, you see how we were 
 short-sighted. [...]  

The relationship between the Orthodox Church and the Russian State had not been particularly harmonious since the regulations of Tsar Peter I. An example given by one author is the matter of the parochial schools which were instituted by Tsar Alexander III and K P Pobedonostsev. Their introduction had been for the purpose of avoiding any religious influence in the public schools. The Duma supported this policy rather than the Church.

During his time of service in the State Duma, Vladyka Evlogiy participated in the Kiev Missionary Congress, and in the ceremonial transfer of the relics of Saint Euphrosyne of Polotsk from Kiev to Polotsk.

A monarchist by his political convictions, Bishop Evlogiy (Georgievsky) firmly believed that it was important to defend the honour of Russia and its national dignity, and that on the frontier of the empire, monarchist ideology had to be defended. In the Second Duma, Vladyka Evlogiy was at first in the group of the moderately right (who were nicknamed "dead men"). He then joined the monarchists-nationalists. In the Duma, he worked on 3 commissions : religious, public education and agrarian. Several times he spoke from the Duma rostrum, and he condemned the use of terror and the death penalty.

He paid particular attention to the preparation for a speech which he then gave in the State Duma about agrarian concerns. Having at his disposal enormous material over the years of his life in "Kholmskaya Rus'", he introduced his concerns to the deputies. He supported his thesis about the lack of rights of farm labourers and the most difficult situation of the peasants. This situation referred to the so-called "servitude" concern. "Servitude" (that is, slavery) involved a series of obligatory duties (without extra compensation) imposed on the peasants by the landowners. The government of Russia was being besieged by landowners, mainly Poles, in negative reaction to the liberation by Tsar Alexander II of the peasants from serfdom in the Western Territory in 1863-1865. Regardless, these landowners imposed these duties on the local peasants by all means.

The report made a great impression on everyone ; however, it caused sharp attacks by Polish deputies. Much to the surprise of Vladyka Evlogiy, he was also criticised by some right-wing landlord deputies. They accused him of an encroachment on property rights, called him a "bad monarchist" and a "leftist". Vladyka Evlogiy began to understand that "they were not ready to support the Church unselfishly : many of them saw in the Church a means to keep the people in obedience". This "terrible political view of the Church" was manifested very clearly by the remark of Vladimir Purishkevitch : “Really, Father, do you really believe what you say ?” In other words, such politicians could not comprehend what people like Vladyka Evlogiy were saying, and they supposed that that he and others were promoting a political socialism (rather than the Gospel of Christ).

Remaining as he did in an atmosphere of political struggle in those "ugly forms" in which it manifested itself in the Duma ("coarse remarks from the field and from the podium, which sometimes turned into violent abuse, unbridled language under the influence of passions", when "people only developed the psychological habit of counting members of his party as good, and all opponents were considered as bad"). This situation, as he himself admitted, imposed a negative impression on him personally. That is, the freshness of religious experiences was lost, and their spiritual strength weakened. There were questions, such as, whether the spirit is worth the struggle. He became more and more convinced that “if you take into account soul and conscience, this is a great misfortune for a spiritual person”. Internally, he was torn in the struggle between his pastoral conscience and the party discipline. The party was secular. Nevertheless, he saw that the presence of clergy in the Duma still had a positive effect on deputies, and especially on the peasants.

In 1907, when he was Bishop of Chełm (Kholm), Vladyka Evlogiy tonsured Arkady Dimitrievitch Korolev to be a monk, to whom he gave the name Sergius. This monk Sergius later became Archbishop Sergiy (Korolev) of Kazan. There would be future collaboration together as bishops after the Bolshevik Revolution.

1908

In 1908, Bishop Evlogiy (Georgievsky) was one of the founding members of the Russian Marginal Society, which promoted the unity of the Russian Empire.

1912

In 1912, Bishop Evlogiy (Georgievsky) was elevated to the dignity of archbishop.

His title was then adjusted to Archbishop of Chełm (Kholm) and Lublin.

Vladyka did not make himself available for service in the Fourth State Duma because of his differences with the Chief Prosecutor (Oberprokurator) of the Synod, V K Sabler.

Archbishop Evlogiy (Georgievsky) at the State Duma, 1912

He served as the first chairman of the Society for the Rapprochement of the Anglican Church with the Orthodox, which was established in January, 1912.

1913

On 8 September, 1913, the solemn initiation of the Russian Empire's Chełm (Kholm) Governorate (which had been proclaimed in 1912) took place. To commemorate this event, an Orthodox Temple was built in Chełm, and dedicated to the Vladimir Icon of the Mother of God. (After the Bolsheviks came to power and the conclusion of the Treaty of Brest-Litovsk in 1918, Kholmshchyna was detached from Russia and annexed to Poland, and the church was destroyed with dynamite.)

At this time, the Diocese of Chełm (Kholm) included 282 parishes, 5 monasteries and a seminary.

Transfer to Volhynia (Volyn), Ukraine, 1914 ; World War I

On 14 May, 1914, Archbishop Evlogiy (Georgievsky) was transferred, and he was assigned to be the Archbishop of Volhynia (now in Ukraine). His title became Archbishop of Volyn and Zhytomyr (before that, Archbishop Antony (Khrapovitsky) had been the diocesan bishop of the see).

After the occupation by the Russian Imperial Army of the territories of Austria-Hungary, after the Battle of Galicia, Vladyka Evlogiy was assigned to administer ecclesiastical matters in the occupied areas. He led a mass opening of Orthodox parishes in Galicia (Halychyna), which led to his being accused by a part of society that he was promoting “Russification”. This opening of Orthodox parishes also caused a negative reaction amongst the Uniats. Father Georgiy Shavelsky, then the protopresbyter of the military and naval clergy, was critical of the activities of Vladyka Evlogiy in Galicia.

In 1916, he was released from the responsibility of the provisional administration of the territory, but he remained as the diocesan bishop.

First revolution ; Bolshevik Revolution, turmoil, 1917

The news of the abdication of Tsar Nicholas II on 15 March, 1917, bewildered Vladyka Evlogiy. Immediately a harassment began in the Zhytomyr newspapers : he was accused of being one of the “Black Hundreds”, “Old Regents”, and such.

After the 1917 February Revolution, there was a wave of removal of ruling bishops at the request of clergy and laity in the Russian dioceses. This was followed by the free choosing of either the removed bishop or of a new bishop for each diocese. Regardless of the harassment he endured, Vladyka Evlogiy (Georgievsky) received the confidence of the First Free Diocesan Assembly of the Volyn clergy and laity, which was held on 14 April, 1917. This occurred “after listening to the orators who highlighted the political and ecclesiastical activity of Archbishop Evlogiy, in connection with the petition initiated by the City Executive Committee for his removal from Volyn”.

In the summer of 1917, Vladyka Evlogiy launched a protest to Vsevolod Golubovich (of the General Secretariat of the Ukrainian Central Rada) against the placement of the former bishop Nikolai Bessonov as the Minister of Confessions in Ukraine. The protest was futile.

Vladyka Evlogiy participated in the work of the Pre-Conciliar Commission for the All-Russian Sobor of 1917-1918.

He was then a member of the All-Russian Local Council of 1917–1918 (ex officio as a participant in the Pre-Conciliar Commission). He headed the “Worship, Preaching, and Church Art” department, and he advocated for the restoration of the patriarchate in the Russian Orthodox Church (instead of the committee-style Holy Synod which had been imposed by Tsar Peter I under German Lutheran influence).

The Bolshevik Revolution ("October Revolution") took place on 6-7 November, 1917, (New Style) in Petrograd (formerly Saint Petersburg).

On 13 November, 1917, in the Church of the Ascension at the Nikitsky Gate, in the presence of a huge gathering of people, Vladyka Evlogiy (Georgievsky) led the funeral service of the cadets who had been killed during the Bolshevik Revolution of October, 1917, while they tried to defend the Provisional Government which had been established after the first revolution in March, 1917.

The All-Russian Sobor (Council) of 1917-1918 decided to restore the original patriarchal office and its administration. For purely Church affairs, they created the patriarchal Holy Synod, over which the patriarch presided. For the solution of Church and administrative tasks, the Supreme Church Council was established. This was to be a general assembly of the bishops, clergy, and laity of the Russian Orthodox Church.

On 7 December 1917, Vladyka Evlogiy (Georgievsky) was elected to be one of the 6 permanent members of the newly-formed Holy Synod.

Civil war 1917-1923

Immediately after the Bolshevik Revolution, there began a civil war between the Communists and the White Army of the White Movement, which was composed of those who either simply opposed communism, or who wished to restore the monarchy. This war ended in Siberia in 1923.

When Vladyka Evlogiy returned to Ukraine for the celebration of the Feast of the Nativity of Christ, he struggled to resist the autocephalist movement there. In the spring of 1918, he received an order from Patriarch Tikhon (Belavin) to go to Kyiv and to hold elections for the Metropolitan of Kyiv, to replace the murdered Metropolitan Vladimir (Bogoyavlensky). On 30 May, 1918, Metropolitan Antony (Khrapovitsky) was elected to the see of Kyiv.

After the occupation of Kyiv by the troops of the Directory of the Ukrainian People's Republic on 4/17 December, 1918, under the leadership of Symon Petliura, Vladyka Evlogiy was arrested in the Kyiv Caves Monastery. Metropolitan Antony (Khrapovitsky) of Kiev was arrested the next day. Both were sent by train to a Basilian Uniat monastery in Buchach, where Bishop Nicodim (Krotkov) of Chygyryn and his deacon Nicholas were located. Later, Archimandrite Vitaly (Maximenko) and Hieromonk Tikhon (Sharapov) were also brought there from Pochaev.

Move to Poland

Upon their release, Metropolitan Antony and Archbishop Evlogiy, fearing banditry in Volyn, decided to remain in the hands of the Poles, who were harassing the troops of Symon Petliura. [The events of the spring of 1919 had changed the political situation in Ukraine. The struggle of the Ukrainians against the Poles began, and there was considerable suffering all around. Ukraine was divided into Eastern (Kyiv) and Western (Galicia) regions, and 2 governments functioned under the supreme power of Symon Petliura.] On 27 May, 1919 (the Feast of Pentecost), they were again arrested, this time by the Polish militia, and they were taken to Stanislav (Ivano-Frankivsk), where they were sheltered by Nikolai Semenovich Serebrenikov. They were then forwarded to Lviv, where they were placed in the residence of the Uniat Metropolitan Andrey Sheptytsky, who had been in Russian captivity before the February Revolution. Metropolitan Sheptytsky gave them hospitality, and he advised Vladyka Evlogiy to petition the French Prime Minister Georges Clemenceau for release. This was granted to the prisoners, who, however, were soon transported to Kraków.

In Kraków, they were received by the bishop (later Cardinal) Adam Stefan Sapega, who told them, “Your names are known, but they are surrounded by hatred. You are kept under guard so that the crowd does not tear you to pieces”. Thanks to the mediation of the French, they were released with an apology. They were provided with provisions and a separate first-class railway carriage to proceed to the area of the army of General A Denikin. They passed through Chernivtsy, Iași and Galati. They eventually came to Istanbul/Constantinople, where they were officially accepted by the Locum Tenens of the Patriarchal Throne, Metropolitan Dorotheus (Mammelis) of Prusa, together with the Holy Synod of Constantinople. Then, at the end of August, 1919, they arrived in Novorossiysk by the Black Sea, where they were enthusiastically received.

The captivity of Archbishop Evlogiy had lasted more than 9 months. The tests and captivity strongly influenced him morally, and highlighted the frailty and instability of human existence and earthly values. First of these were political activities and political struggle, including his former Duma activities. Later, he came to the conclusion :

 Now, looking back, I see that the captivity was a blessing, by the great mercy of God. 
 The Lord took me out of Russia, out of reach.  I was a prominent, piercing eye in Russia, 
 and would undoubtedly be one of first victims of terror.  Captivity saved my life.

Vladyka Evlogiy moved to Yekaterinodar (Krasonodar), to his brother, who was there as a member of the District Court. Visiting Novocherkassk, Vladyka Evlogiy participated in the activities of the Supreme Church Administration in South-East Russia (the temporary administration of the Russian Church outside the soviet territories).

The stay in the south of Russia was not long. He established contact with the Higher Church Administration in Novocherkassk, which was the Church and administrative centre of the south of Russia. He participated in its meetings, and he conducted an audit of the Kuban diocese. However, the turning point at the front, the retreat of the White troops and the threat of the arrival of the Bolsheviks led Vladyka Evlogiy to the decision to emigrate to any Orthodox country.

Exile, 1920

One of the consequences of the Bolshevik Revolution was that Russian Orthodox Christians who lived outside Russia or who fled there from the communist authorities, found themselves in a difficult situation. Archbishop Evlogiy was one of them, since he, too, had to flee to the west (along with many of the faithful there).

Having decided to go to Greece, Vladyka Evlogiy sailed from Novorossiysk (a Black Sea port) on the old cargo ship "Irtysh", and he headed for Constantinople together with other Russian refugees.

Serbia

Soon after, he moved to Belgrade, Serbia (at that time a part of the Kingdom of the Serbs, Croats and Slovenes), where he was warmly welcomed by Serbian clergymen and he was received by King Alexander (Karadjordjević). There, he tried to engage in social activities in the emigrant environment ; but he was faced with chaos, lack of organisation, inactivity and verbal disagreements.

He then decided to settle in Sremsky-Karlovtsy, in the Grgeteg Monastery. As part of the Serbian Church delegation in July, 1920, Vladyka Evlogiy arrived in Geneva, Switzerland, to participate in the work of the 1920 World Conference of Representatives of Christian churches (ancestor of the World Council of Churches. This conference was concerned about trying to bring all Christian confessions closer together). Thus began the ecumenical activity of Archbishop Evlogiy. Vladyka Evlogiy achieved only with difficulty the words for a report at the conference on the situation of the Church in Russia. He proposed a resolution expressing sympathy for the Russian Orthodox Church and censure of the Soviet government for persecuting it. The second part of the resolution was not adopted. The Europeans did not or would not perceive the truth. It very much saddened him.

Vladyka Evlogiy sent a detailed report on the Geneva Conference to Metropolitan Antony (Khrapovitsky), who headed the Temporary Higher Church Administration of the Russian Orthodox Church (in exile), which at that time had already been evacuated to Constantinople. In the message, he proposed the possibility of soon organising that part of the Russian Orthodox Church which had been disconnected from Russia (because of the difficulties imposed by the communists).

From October to November, 1920, the Temporary Higher Church Administration assigned Archbishop Evlogiy to administer all the European Russian parishes, including those in Sofia (Bulgaria) and Bucharest (Romania), with the rights of a diocesan bishop. Patriarch Tikhon (Belavin), by his decree, confirmed this appointment, thereby securing his canonical position. Archbishop Evlogiy enlisted the consent of the Serbian Patriarch Dimitrije (Pavlović) on the relocation of the High Church Administration headed by Metropolitan Antony to Serbia, while he himself took up the organisation of Church life in the parishes entrusted to him. For a short time, he also taught the Law of God in the Russian "V F Vikgorst Don Women's Institute", which was evacuated from Russia to Serbia and located in Bela Crkva in South Banat, Vojvodina.

On 24 January, 1921, Metropolitan Antony (Khrapovitsky), in the decree on the establishment of the "Higher Church Administration Abroad" (VTSUZ), confirmed that until the restoration of relations with the Patriarch of Russia, Archbishop Evlogiy (Georgievsky) was entrusted with the administration of all the Russian parishes in all Western Europe, and also the parishes in Sofia and Bucharest. The decree of Metropolitan Antony effectively established the "Russian Orthodox Church Outside Russia" (ROCOR). Other Russian parishes abroad — in the Balkan Peninsula and in Asia — were subject to the jurisdiction of the Higher Church Administration. After the decree, the head of the Russian Representation Church in Paris, the Archpriest Jacob Smirnov, filed a request to the Moscow Patriarchate that Archbishop Evlogiy be so assigned by the patriarch.

Head of parishes in Western Europe, 1921

Thus, Metropolitan Evlogiy (Georgievsky) was assigned by Patriarch Tikhon (Belavin) of Moscow to head the “Provisional administration of the Russian parishes in Western Europe” of the parishes of the Patriarchate of Moscow. In this capacity, he sat as one of the bishops of the Synod of Bishops of the (Russian Orthodox Church Outside Russia) (ROCOR).

Vladyka Evlogiy established a correspondence with Russian immigrants and with foreign personalities. In the spring of 1921, he received a letter from Duke Maximilian of Baden, former German Chancellor, and a professor at the University of Freiburg, a theologian who, in his writings, worked out the problem of connecting churches. Duke Maximilian expressed warm sympathy for the Russian people with regard to the brutal famine of 1921. He sent money, and he asked that it be sent to the patriarch himself, or to be used to buy food for Russia. Archbishop Evlogiy bought a railway car of wheat and sent it with the help of the German Red Cross to Patriarch Tikhon. The patriarch was soon arrested, but later news came that the peasants of the Saratov province had nevertheless received the wheat.

It was during these early years of the 1920s that the majority of Russian Orthodox abroad, united by their opposition to the Soviet government, were members of the Russian Orthodox Church Outside Russia (ROCOR) (the Karlovtsy Synod), headquartered in Sremski Karlovci.

In the early spring of 1921, a representative of the "Supreme Monarchical Council" (of the White Movement), N D Talberg, offered Vladyka the possibility of going to Germany. He promised help in the project, and he handed over 10,000 German marks to the organisation of the administration.

In April, 1921, Archbishop Evlogiy arrived in Berlin, Germany. There, he was met by representatives of the Russian emigration, including the chairman of the "Supreme Monarchical Council", Prince Alexei Shirinsky-Shikhmatov. Archbishop Evlogiy (Georgievsky) organised the return to believers of Temples closed during World War I, and he contributed to the creation of new Orthodox Christian communities in the camps of Russian Prisoners of War, and in settlements of refugees from Russia. In Berlin, his residence was in the building of the Alexander shelter, and he would visit Paris from there. His life and activities in Berlin were, by his own definition, "in a monarchical orbit," because at that time monarchist emigrants were particularly active in society. Energetic preparations were made for the monarchist congress in Reichengalla, a small resort town in Bavaria. The convention opened in May, 1921. The "Supreme Monarchist Council" elected Metropolitan Anthony as its honourary chairman, and Metropolitan Evlogiy as his deputy. This activity, however, did not bring him satisfaction, because all the arguments about the situation of the Russian Orthodox Church and the revival of Russia were confused. He said that extreme claims were be made, such as that "the decrees of the Supreme Church Council are not valid because they were not confirmed by the emperor". It was very evident that the former bureaucratic distortion of the subordination of the Church to the state still remained a chronic perception about how things must be.

Holy Resurrection Cathedral, Berlin, Germany

Gradually, the scope of the episcopal activity of Vladyka Evlogiy expanded. In the spring and summer of 1921, he visited Russian refugee camps in Germany (Wünsdorf, Quedlinburg, Celle). There, the soldiers of the disbanded army units of General P R Bermont-Avalov, who had retreated from the Baltic States, and other volunteer units operating in Latvia lived in harsh conditions and also their relatives, sisters of mercy, etc. Everywhere there were poor and squalid little chapels and Temples, often with paper icons, and with bells made from pieces of rail. And the presence of such a highly-placed spiritual leader, especially in Bright Week after the Feast of Pascha, was of immense moral importance for the emigrants.

Then Archbishop Evlogiy visited Orthodox parishes in Paris, London, Nice, Cannes, Menton and Wiesbaden. Everywhere, he found an almost complete breakdown of Church life. This happened for many reasons. There were interpersonal difficulties and tensions in many parishes. Some clergymen who had lived abroad for a long time did not understand what had happened in Russia. They did not comprehend what the people who had fled abroad had experienced there. Therefore, they could not understand the psychology of the émigré masses. Thus, they continued to adhere to a high-society tone, and they showed arrogance. By definition, Vladyka Evlogiy was between "two worlds, two psychologies". This was particularly the case in the Orthodox parish of the Dormition in London, England. From this visit, Vladyka Evlogiy perceived that the parish was in a severe crisis.

Saint Nicholas Sobor, Nice, France

Holy Dormition Cathedral, London, England

Troubles of émigrés

Difficulties and troubles increased when the laity began to participate in the administration of Church affairs in accordance with the decision of the Moscow All-Russian Church Council of 1917-1918. These difficulties were centred on the activities of the parish councils. It became clear to Vladyka Evlogiy that the Moscow Church Council had idealised the Faithful of the Russian Church, and had believed that they were imbued with the spirit of the Church, but the reality was different. Not prepared by all their past for true Church life, the parishioners brought their rather basic formation and instincts of life to the meetings, and turned them into some sort of "bazaar". Moreover, the sickness of the psychology of the emigrants that resulted from minimal Orthodox Christian formation and from the revolution became apparent.

In Nice and Cannes, France, Vladyka Evlogiy perceived the obvious restorationist attitudes amongst the clergy ; that is, they led monarchist groups that supported various candidates for the Russian throne, such as Prince Kirill Vladimirovich Holstein-Gottorp-Romanov and Nikolai Nikolaevich Romanov (the younger). They strongly anticipated and supported the return of the monarchy and the defeat of the communists in Russia.

Some priests considered parishes to be their fiefdoms. For example, in the North American Diocese there was such confusion in financial affairs that Russian Orthodox Temples were established and constructed (including the cathedral in New York) without proper budgeting. By the time the mortgage payments were due, there was nothing with which to pay. The situation was ultimately saved by the former Ambassador B A Bakhmetyev (appointed by the Provisional Government), who gave money to buy the buildings.

At about the same time, Archbishop Evlogiy was able to see that many mournful, embittered, exhausted people were drawn to the Temples as the only break in the pain and troubles of their emigrant life. In the autumn, he desired to open a Russian school, something which not only the Orthodox Christians, but also schismatics greatly desired. There was a great need for primers and good books for reading, and for donors. Many people approached Vladyka and asked that he might use whatever influence he had in order to help them in their difficulties. Vladyka found their faithful zeal to be touching, and that at time, the terrible pains they had suffered had not yet produced the sense of hopelessness and despondency that later descended on them.

In June, 1921, Archbishop Evlogiy took part in the Russian Monarchist Assembly in Bad Reichenhall, Bavaria. In July, 1921, he was elected "in absentia" to the All-Union Central Council of Labour Organisation, which moved to Sremski-Karlovtsi.

Autumn, 1921

In November and December, Vladyka Evlogiy participated in the work of the Russian Orthodox All-Expatriot Church Council (see about the Karlovac Sobor). Vladyka Evlogiy disagreed with the majority of the participants in the Assembly about the matter of the wording and the voting procedure regarding the appeal on the restoration of the monarchy in Russia. According to Vladyka Evlogiy, the appeal contained “two thoughts : a) about the monarchy, and b) about the dynasty. At the first thought, we [bishops] all agreed, because it was presented in an ecclesiastical context. The second thought — purely political — meets our disagreement”. Together with Archbishop Anastasy (Gribanovsky), Bishops Benjamin (Fedchenkov), Apollinary (Koshevoy), Sergiy (Korolev) and 29 other participants in the Council, he made a statement about the refusal to vote on this item. Metropolitan Antony (Khrapovitsky) believed that the question of the dynasty, by contrast, could be qualified as "moral, ethical, and therefore purely ecclesiastical". The supporters of Archbishop Evlogiy were in the minority.

Metropolitan Evlogiy, 1922

At the suggestion of Patriarch Tikhon (Belavin) of Moscow dated 27 January, 1922), the Holy Synod issued a decree dated 30 January, 1922, that Archbishop Evlogiy (Georgievsky) was elevated to the dignity of metropolitan. This was supplemented by the award of a white veil and a Cross on the klobuk.

At the same time, having abolished the overseas Higher Church Administration, Patriarch Tikhon (Belavin) transferred all Russian Orthodox parishes in Western Europe to Metropolitan Evlogiy (Georgievsky). There is discussion about another letter to him by Patriarch Tikhon, which purportedly gave him world-wide responsibility, but no copy of such a decree has ever been found. It is only the Western European responsibility to which Vladyka Evlogiy officially responded.

In this situation, Metropolitan Evlogiy showed what he later described as excessive mildness (he considered this his “great mistake”, “great sin”, guilt, in which “the main cause was not only my personal troubles, but it was also the source of all further moods in the life of the Church abroad”). A steady opposition to the decree of the patriarch about the non-recognition of the political decisions of the Council was formed in Karlovtsy, and Metropolitan Evlogiy could not immediately and firmly show power, declare his non-recognition of the power of the Karlovac decrees of the Council, and carry out the will of the patriarch. This mildness is reflected in his fraternal attitude towards bishops who were somehow lost in emigration (because of the forced disconnection from the Patriarch of Moscow, and the turmoil in the West), and especially towards Metropolitan Antony (Khrapovitsky), and the long-term, often cordial friendship with many of them.

At the same time, despite the strong pressure from the monarchical circles of emigration, he found the strength to deny them the request for a prayer including the blessing of a hoped-for reign led by Prince Kirill Vladimirovich Romanov.

Metropolitan Evlogiy (Georgievsky) withdrew from political activity at about this time, and he focussed on Church work. He visited the camps of Russian refugees.

In his correspondence about his own responsibility after the assignment by Patriarch Tikhon regarding Western Europe, he did not show any awareness of any purported other letter. It must be kept in mind that during these years, communication between the patriarch (himself under intense pressure from the communists) and the bishops in exile was extremely difficult, and reception of correspondence in either direction was unpredictable.

There are several possible reasons for the apparent indecisiveness of Metropolitan Evlogiy with regard to the various parishes scattered throughout the world. First, Metropolitan Evlogiy, as others, did not know precisely what was written in the rumoured October (Crimean) decree of 1920. [This supposed decree has not yet appeared a century later.] If the original of this decree had reached Western Europe, the followers of Metropolitan Evlogiy would certainly have published it. Secondly, the Holy Synod of the Russian Church, led by Patriarch Tikhon in 1921, concerned itself with the decree of Constantinople as it granted Archbishop Evlogiy pastoral jurisdiction only over Western Europe. Thus, he had been confirmed only in his authority in Western Europe, but not all over the world. Thirdly, although his rights were limited to Western Europe, until a certain time, he was not prevented from leading parishes beyond this territory. Therefore, there was no reason for Archbishop Evlogiy to make a complaint. Consequently, under these circumstances, Metropolitan Evlogiy took care of Orthodox matters in India and North Africa ; and from 1923 to 1926, the Russian diaspora resident in Argentina submitted to Metropolitan Evlogiy.

As he and the ROCOR sorted out their differences, there were some events which reflect the situation. For instance, Metropolitan Evlogiy unsuccessfully tried to take over the affairs of ecclesiastical administration in Australia ; and for a time, Bishop Nestor (Anisimov), who was in Manchuria, China, was temporarily subordinate to Metropolitan Evlogiy. At the same time, in 1926, the Synod of Bishops of the ROCOR removed from the jurisdiction of Metropolitan Evlogiy not only the Berlin Vicariate, but also the Argentine parish.

He endured the necessary reality of his separation from the Moscow Patriarchate with extreme pain. However, he considered that it would have been dishonourable should he return to the patriarchate on his own and thus leave tens of thousands of spiritual sheep without his leadership. He thought that if he did this, the sheep could easily fall "into a split even worse". About Metropolitan Sergiy (Stragorodsky), with whom he had long been associated by personal friendship, he spoke with tearful intensity about the differences he had with Vladyka Sergiy regarding his spiritual tragedy (regarding his relationship with the Soviet Government) ; but in private, he prayed for him frequently and earnestly.

Establishment of the Saint Sergius Orthodox Theological Institute, Paris, 1925

In 1925, a plot of land had been purchased in Paris (through private donations). The Orthodox Theological Institute of Saint Sergius of Radonezh appeared in the Sergiev Compound. Soon, the Orthodox Theological Institute began to function, and it eventually became the largest centre of Russian spiritual education in Europe. Its activity was closely associated with the name of Vladyka Evlogiy, who was a member of the Constituent Committee and the rector of the Theological Institute. In the institute, the inheritance of the Russian sciences in emigration were taught by professors such as A V Kartashev, G P Fedotov, Archpriest Sergiy Bulgakov, and others. Although he did not share all the opinions of Father Sergiy, Vladyka Evlogiy always defended him, and gave him the opportunity to work without hindrance. That is, he gave him academic freedom.

Vladyka Evlogiy also encouraged and supported the activities of the "Russian Student Christian Movement" (RSCM). According to Professor Lev A Zander, he cultivated amongst its participants, "the spirit of grace, tolerance, breadth, simplicity and humanity, which Vladyka had learned from Staretz Ambrose".

As Professor L A Zander recalled, Vladyka Evlogiy did not in fact create Temples or parishes, for he had neither the means nor the opportunity to do such things. However, wherever a Russian Temple or chapel appeared, he immediately supported it, blessed it, encouraged its builders, and inspired the priest. Most importantly, he himself visited the remotest parts of his pan-European diocese. By this time, about 40 new Orthodox Temples had appeared in France.

Saint Sergius Institute and Temple, Paris

Separation from the ROCOR, 1927

In 1927, Metropolitan Evlogiy separated from the ROCOR (along with Metropolitan Platon (Rozhdestvensky) of New York, the leader of the Russian Metropolia in North America). Both metropolitans were subsequently condemned by the ROCOR. This condemnation brought about a split in the Russian émigré community in Western Europe, and also in North America. However, Metropolitan Evlogiy perceived that because he had been appointed by Patriarch Tikhon (Belavin) of Moscow to his position, he and his flock were not in the same situation as the refugees who belonged to the Karlovtsy Synod.

In 1928, Metropolitan Sergiy (Stragorodsky) (at that time the locum tenens of the Patriarchate of Moscow) demanded declarations of loyalty to the Soviet regime, a proposition which Vladyka Evlogiy initially supported but subsequently repudiated. This demand had been at the insistence of the Soviet authorities.

25th Anniversary of Episcopate celebration, Saint Alexander Nevsky Cathedral, Paris, 1928

Removal by Metropolitan Sergiy, 1930

In 1930, after taking part in a prayer service in London in supplication for Christians suffering under the Soviets, Metropolitan Evlogiy was removed from office by Metropolitan Sergiy (Stragorodsky). He was first replaced by Bishop Eleutherius (Bogoyavlensky) and then ultimately by Metropolitan Boris (Vik). Most of Vladyka Evlogiy's parishes remained loyal to him, however, since they were generally against the Soviet government.

 The public speeches by Metropolitan Evlogiy were interpreted in the USSR as a violation of the 
 obligation given to them [the Russian bishops abroad] about non-interference in politics and respect 
 for loyalty to the Soviet power. 
 
 The indignation was caused because of regular memorial services led by Metropolitan Evlogiy for the 
 deceased leaders of the White movement, soldiers and laity who had perished in the struggle against 
 the Bolsheviks.  From the beginning of 1930, in the Temples of the diocese, a special litany-petition 
 was introduced for 'the salvation of the Russian Land'.  In the diocesan 'Church Bulletin', materials 
 about the martyrs and persecutions of Christians in the USSR were regularly posted.  From 14-24 March, 
 1930, at the invitation of the Archbishop of Canterbury, Metropolitan Evlogiy arrived in England, 
 where in all churches and colleges associated with the Church, prayers were made to end the persecutions 
 in Russia.  It was the largest church-state action against the Bolshevik persecutions of the Orthodox 
 Christian Faith since 1917.  In the 21 March meeting of the London parish, Vladyka Evlogiy declared 
 that he had a difference with Metropolitan Sergiy (Stragorodsky) about church-political matters.  
 He pointed out that 'Metropolitan Sergius, who has his see in Soviet Russia, is not only in touch with 
 her government, but he is also under its pressure.  Here our paths diverge, for everything that 
 bears the seal of the Soviets is unacceptable for us and is removed by us.  In this position 
 I have always stood, I stand and I will stand in the future'.  When he was requested by 
 Metropolitan Sergiy to explain his speeches in England, Metropolitan Evlogiy replied that it is 
 impossible to deny that he showed solidarity with those who sympathise with the sufferings of the Russian Church.  
 
 In June, 1930, Metropolitan Evlogiy published a letter explaining the forced nature of 
 Metropolitan Sergiy’s statements, which caused an outburst of outrage.  He had said, following comments 
 by Metropolitan Sergiy to foreign correspondents about the absence of persecution of believers 
 by the Bolshevik government, that unlike the Orthodox believers in the free world, 
 the Orthodox in the USSR cannot 'honestly express their loyalty to this anti-Christian and 
 generally godless government'.   

Vladyka Evlogiy meant by this statement that the Orthodox Christians of the Soviet Union had no choice other than to express loyalty to the communist government. Even the Holy Patriarch Tikhon (Belavin) had been forced to accept this. However, the loyalty they expressed was merely because of the obligation. Very few did so sincerely and with conviction.

The Holy Synod in Moscow issued a decree in wich Metropolitan Evlogiy was dismissed from the administration of the Russian parishes in Western Europe. After a decision of the Exarchate Assembly, Metropolitan Evlogiy petitioned Metropolitan Sergiy to revoke this order. Later, in August, Vladyka Evlogiy further stated about the order that "in content and general character it is not ecclesiastical, not based on anything ecclesiastical, but based on worldly political principles, and these very foundations are wrong, not true, not fair in essence".

Then followed difficulties for the Russian Church in Moscow in finding a suitable successor.

In addition, Metropolitan Evlogiy stated that “We are only temporarily interrupting external administrative relations with this government due to the clarified impossibility of proper, free interaction with it”. He announced the continuing independent existence of the diocese on the basis of the Decree of Patriarch Tikhon of 20 November, 1920. On 24 December, 1930, Metropolitan Sergiy (Stragorodsky) confirmed the decree about the dismissal of Metropolitan Evlogiy, and he ordered the abolition of the Diocesan Council in Paris.

During the course of these differences, Metropolitan Evlogiy actively engaged in the dispensing of Orthodox Church life in the Orthodox Christian parishes in the European countries : Austria, Belgium, Britain, Czechoslovakia, Denmark, France, Germany, Italy, the Netherlands, Sweden, Switzerland. A significant number of Russian believers stayed in France. At the time of the appointment of Archbishop Evlogiy to be the head of Western Europe, there had been only 6 Russian parishes in France, of which the principal one was the Cathedral Church of Saint Alexander Nevsky in Paris.

Saint Alexander Nevsky Cathedral, rue Daru, Paris

Establishment of the Exarchate of Western Europe, 1931

In the beginning of 1931, Metropolitan Evlogiy (Georgievsky) went personally to Istanbul in order to negotiate with the patriarch. Metropolitan Evlogiy then formally petitioned Patriarch Photios II (Maniatis) of Constantinople to be received under his canonical care by virtue of the canons of the Council of Chalcedon.

On 17 February, 1931, Patriarch Photius II (Maniatis) issued a "tomos" which accepted the Western European metropolis headed by Metropolitan Evlogiy into the jurisdiction of the Patriarchate of Constantinople, “so that all Russian Orthodox parishes in Europe, maintaining their independence as a special Russian Orthodox Church organisation, and freely managing their affairs, would henceforth be considered as components of a special exarchate temporarily united to the Most Holy Patriarchal Ecumenical Throne in Europe”. Thus, the exarchate became an exarchate of the Ecumenical Patriarchate.

On 30 April, 1931, Metropolitan Evlogiy (Georgievsky) received the title of Exarch (representative) of the Ecumenical Patriarchate.

In reaction to this, also on 30 April, 1931, Metropolitan Sergiy (Stragorodsky) and the Temporary Holy Synod deposed Metropolitan Evlogiy (Georgievsky) from the exercise of the Holy Episcopate and Priesthood. The leadership of the ROCOR also condemned the transfer of Metropolitan Evlogiy to the jurisdiction of the Patriarchate of Constantinople, and they suspended him from functioning as a bishop.

Following is a definition of the Russian Exarchate, and a statement of subsequent history :

 The Archdiocese is a direct and legal successor of the ‘Provisional administration of the Russian 
 parishes in Western Europe’ founded by Saint Patriarch Tikhon of Moscow and passed on to the Archbishop
 Evlogii (by Decrees 423 and 424 of 8 April, 1921) with the consent of Saint Metropolitan Benjamin of 
 Petrograd, who until then was the head of the jurisdiction of religious institutions of the Russian 
 Orthodox Church in Western Europe (letter dated 21 June, 1921), later replaced by the ‘Temporary Russian 
 Orthodox Exarchate of the Holy Apostolic and Patriarchal Throne of Constantinople in Western Europe’, 
 which was founded by the Ecumenical Patriarch Photios II (Charter of 17 February, 1931) at the request of 
 Metropolitan Evlogii.
 
 Since Metropolitan Evlogii could not have regular and normal relations with his historical Motherland 
 (which was under the anti-religious and atheistic powers who launched a bloody persecution of the Church 
 and the faithful), he chose this way, trying to preserve unity of the communities under his care and 
 maintaining their communion with all the Orthodox Church under the protection of the Ecumenical 
 Patriarch, ‘primus inter pares’ in the Orthodox Episcopate (this decision was approved by the
 Patriarch Benjamin, see letters of 23 January, 1937 and 22 December, 1939), as well as Patriarch Maxim 
 (letter of 6 March, 1947). The Exarchate was closed by Patriarch Athenagoras I (letter of 22 November, 1965) ; 
 the General Extraordinary Assembly on 16-18 February, 1966 stated that until then ‘provisional’ 
 character of the Church structures had no longer any grounds since those structures united members of the 
 3rd (and today 4th) generation of Russian and other émigrés, who by then had firmly rooted themselves in 
 the countries which had received them, as well as more and more western converts to Orthodoxy.
 
 Following a short period after the closure of the Exarchate, the Archdiocese was reinstated under the 
 omophor of the Ecumenical Patriarch as a united organisation with a special status of internal autonomy 
 (Order of the Patriarch Athenagoras I of 22 January, 1971). Later this status was ascertained and 
 developed into a new agreement with the benediction of the Patriarch Bartholomeos I, who restored the 
 title of exarchate in 1999 and recognised the full autonomy of the archdiocese in administrative,
 pastoral and material terms (letter of 21 June, 1999).  

[On 27 November, 2018, the Patriarchate of Constantinople once again revoked the distinct status of the Western Europe Exarchate.]

During Vladyka Evlogiy's pastoral leadership, the parishes in Western Europe grew from 10 to about 100. He was always concerned that parishes provide not only a house of prayer, but also a centre for Russian language and culture. His concern was as it was decades earlier : the desire to protect his spiritual children from denationalisation. However they may live in the local society now, he wanted them to keep in their minds and hearts their Russian heritage.

From the spring of 1934, Metropolitan Evlogiy began to receive requests (Serbia amongst them) to take the initiative in the matter of ecclesiastical reconciliation. In May, 1934, Metropolitan Evlogiy visited Metropolitan Antony in Belgrade. Metropolitan Antony, with the other hierarchs of the ROCOR, as a sign of love and peace, asked each other for forgiveness and they mutually read the forgiveness prayer over one another. On 4 September, 1934, Metropolitan Evlogiy received a telegram from the Serbian Patriarch Varnava (Rosić) which invited him to arrive at the Saint Nicholas Cathedral in Sremski-Karlovci on 3 September. The same telegram was sent to Metropolitan Evlogiy and his vicars, and to Metropolitan Antony. In a letter dated 5 September, Metropolitan Evlogiy regretted his inability to come, because of the late receipt of the telegrams. Nevertheless, on 10 September, 1934, the Synod of Bishops of the Church of Serbia "because of the feeling of fraternal love and forgiveness for Metropolitan Evlogiy and his vicars, together with the benefit of the Church", unanimously decided to remove from Metropolitan Evlogiy and his vicars the ban imposed on him and on the clergy, and to restore them not only to mutual prayer, but also liturgical communion.

Saint Nicholas Cathedral, Sremski-Karlovci

Metropolitan Evlogiy was blamed by some for the division that had existed. However, in his statement to those assembled on 24 September, 1934, he pointed to the prohibition previously imposed upon him by the ROCOR. He declared that he, in the name of peace in the Church, now lifted the prohibition from all those upon whom he had imposed a prohibition, and he admitted them to liturgical communion. Metropolitan Evlogiy never rejoined the ROCOR Synod, which had continued to insist that he abandon his subordination to the Church of Constantinople.

A proposal for harmonious administration, 1935

In 1935, Metropolitan Antony (Khrapovitsky) sent a letter to Metropolitan Evlogiy (Georgievsky), in which he proposed a possible manner in which the administration of the whole of the Russian Orthodox Church abroad could be administered. In this proposal, he expected that the ROCOR and he could labour harmoniously together with Vladyka Evlogiy, and that it would allow for the Russian Archdiocese to remain with the Patriarchate of Constantinople.

This proposal assumed the autonomous existence of 4 metropolitan districts, with the Synod and the Bishops' Council of the ROCOR only coordinating functions. At the same time, Metropolitan Evlogiy would remain the exarch of the Patriarchate of Constantinople. A meeting was held in Sremski Karlovci in October-November, 1935. The agenda concerned the establishment of peace and unity in the Russian Orthodox Church abroad, and it was chaired by the Serbian Patriarch Varnava (Rosić). On 19 November, 1935, the participants adopted the “Provisional Statute on the Russian Orthodox Church Abroad”, which gave the Synod of Bishops of the ROCOR the right to appoint bishops, and to direct and control religious and educational work in the metropolitan districts. Metropolitan Evlogiy agreed to sign the “Provisional Regulations”, with the proviso that it be approved by the Diocesan Assembly in Paris. At the insistence of Vladyka Evlogiy, amendments had been adopted to the provisional situation. They concerned the co-serving of the clergy of all jurisdictions, the condemning of any unfriendly actions against each other, the banning of the creation of parishes of parallel jurisdictions in one territory, and any non-canonical transferring of clerics from one diocese to another.

On 13 July, 1936, the 4th Diocesan Assembly in Paris recognised the “temporary provision” which had been signed by Metropolitan Evlogiy in Sremsky Karlovci to be inadmissible for the administration of the Russian Church as a whole. In response, in the autumn of the same year, the Bishops' Council of the ROCOR abolished the ban on opening in the territory of others. On 23 January, 1937, Patriarch Benjamin of Constantinople approved the decisions of the Diocesan Assembly about the non-recognition of the “Temporary provision”.

The proposal by Metropolitan Evlogiy about the joint management of Russian parishes in Germany did not find acceptance at the Synod of the ROCOR. Under pressure from the authorities, by 1937, the last parishes in Germany which had been subordinate to Vladyka Evlogiy came under the jurisdiction of the head of the Diocese of the ROCOR in Berlin, Germany, Archbishop Seraphim (Lyade).

In 1936, during the Conference of the Fellowship of Saints Alban and Sergius in Paris, Metropolitan Evlogiy provided space in the Saint Alexander Nevsky Cathedral for the purpose of Anglican worship.

Vladyka Evlogiy with John Mott (YMCA, USA) and Mother (Saint) Maria (Skobtsova)

In August, 1937, Metropolitan Evlogiy (Georgievsky) participated in a "Faith and Order Conference" of a wide variety of Christians in Edinburgh, Scotland. There were many sorts of Orthodox Christian bishops, priests and scholars amongst the 414 delegates from 122 Christian communions in 43 different countries. The conference, which lasted a fortnight, was led by Dr. William Temple, the Anglican Archbishop of York. Although the Roman Catholics did not participate, they sent an observer. The German government did not give passports to its potential participants. Although there was no substantial statement nor progress towards any hoped-for unity, it was recognised that the participants did agree on basic Christian tenets, and they were willing to proceed slowly in developing greater love with mutual trust and respect through honest conversations. It was this conference that decided to form the "World Council of Churches".

In Edinburgh, 1937

In 1938, when the Uniat Metropolitan Andrey Sheptytsky made a sharp protest against the pogroms against the Orthodox Temples in the Chełm (Kholm) region, Metropolitan Evlogiy, with Metropolitan Andrey's assistance, tried to put pressure on the Polish government. At the same time, Metropolitan Evlogiy steadily struggled against the Roman Catholic proselytism amongst the émigré Russian Orthodox. He was especially concerned about preventing influence on the Russian students and the schools.

He maintained contacts with the Anglican Church. He was the co-chairman of the Orthodox in the Fellowship of Saints Alban and Saint Sergius Orthodox-Anglican dialogue (from 1928). At the Conferences of Christian Churches in Lausanne (1927) and in Edinburgh (1937), he participated in joint speeches by representatives of the Orthodox Churches in which the position of the inviolability of the foundations of Orthodox Christian creeds was outlined.

In August, 1938, the 2nd All-Diaspora Council of Bishops, Clerics and Laity, was held in Sremski Karlovtsi. It was attended by representatives of the ROCOR and by the representative of the Autonomous American Metropolitanate. This representative reproached Metropolitan Evlogiy for having transferred to the jurisdiction of the Patriarchate of Constantinople. Vladyka Evlogiy responded by calling for the strengthening of prayer, fellowship and mutual tolerance.

World War II, 1939

During World War II (1939-1945), Metropolitan Evlogiy behaved like a Russian patriot. For him, this meant the support of the USSR (during that war, the USSR was an ally of the opponents of the Nazi forces) and he was one of the first amongst the members of the Western European Russian émigré community in 1945 to receive a Soviet passport. However, he had to be extremely careful about any political activity. Because he abstained from active participation in the socio-political life of Russians during the occupation, it was possible to preserve not only the parishes under his omophor, but also to protect the Saint Sergius Orthodox Theological Institute from closure.

After the liberation of Paris in November, 1944, Metropolitan Evlogiy tried unsuccessfully through the Soviet Embassy to get an invitation to participate in the All-Russian Local Council 31 January-4 February, 1945. However, in August, 1945, Metropolitan Evlogiy (Georgievsky) and the head of the Western European Diocese of the Russian Church, Archbishop Seraphim (Lukyanov), met in Paris with a delegation of the Moscow Patriarchate led by Metropolitan Nikolai (Yarushevich) of Krutitsky.

Return to the Moscow Patriarchate, 1945

On 29 August, 1945, the prohibition on the clergy was lifted from Metropolitan Evlogiy (Georgievsky) and his vicars, and they were accepted into canonical communion with the Moscow Patriarchate. On 7 September, 1945, the Holy Synod of the Russian Orthodox Church decided to consider Metropolitan Evlogiy along with 75 parishes, as well as Archbishop Seraphim (Lukyanov) with his communities as being reunited with the Moscow Patriarchate. The Russian Western European Exarchate parishes remained within their existing boundaries, and Metropolitan Evlogiy became the Exarch of the Moscow Patriarchate. However, the condition for the final reunification was that the consent of the Patriarchate of Constantinople be obtained. Metropolitan Nikolai (Yarushevich) alleged that the consent was indeed given. He assured all that the question of the legal release from dependence on the Patriarch of Constantinople was either settled or that it probably would soon be settled between the two patriarchs as it should be, because this question exceeds the competence of the Exarchate. Later events revealed that this assurance was only a guess.

On 1 October, 1945, Metropolitan Evlogiy (Georgievsky) wrote to Patriarch Benjamin I (Psomas) of Constantinople, and informed him of the reconciliation. He also noted that the nature of the subsequent relationship with the Constantinopolitan Patriarchate had not yet been clarified. The original agreement that had been arranged indicated that this relationship had been provisional and temporary. On 4 November, 1945, Patriarch Alexei I (Simansky) wrote to Patriarch Benjamin to confirm that the reconciliation had taken place in conformity with the verbal blessing of Patriarch Benjamin. However, there was no written confirmation of this verbal blessing. On 14 February, 1946, Patriarch Benjamin gave the blessing and direction to elevate his name at the services. Thus, there developed a confusing period in which both patriarchs were named at services.

It seems to be the case that Metropolitan Evlogiy had brought about this reconciliation without first having consulted the Diocesan Council of the Exarchate. This was not in harmony with his previous behaviour.

Nevertheless, after the publication on 14 June, 1946, of the "Law on Granting Soviet Citizenship to Those wishing It", Vladyka Evlogiy blessed the serving of thanksgiving prayers in all the Temples of the diocese. However, this direction was received very negatively by the main part of the parishioners, who did not accept having anything to do with Bolshevism.

At the 2 July, 1946, session of the Diocesan Council, an appeal was made to Vladyka Evlogiy, which stated that "the introduction of politics into the inner Church life threatens the diocese with a split".

Repose, 1946

Metropolitan Evlogiy (Georgievsky) fell asleep in the Lord on 8 August, 1946, in Paris. After the funeral services, he was interred in Paris.

The Funeral Services for the Burial of a Hierarch were offered on 12 August, 1946, and they were led by Metropolitan Gregory (Chukov) of Leningrad, who had arrived for this purpose.

After the services, the body of Metropolitan Evlogiy (Georgievsky) was buried in the crypt of the Dormition Temple at the Saint-Geneviève-des-Bois Cemetery near Paris.

Holy Dormition Temple (background), Sainte-Geneviève-des-Bois Cemetery, Paris

— Bishop of Lublin, Poland, 1903-1905. Preceded by : Bishop Dionysius (Balaban). Succeeded by : ____.

— Vicar-Bishop of the Warsaw Diocese. 1903-1905.

— Bishop of Kholm (Chełm) and Lublin 1905-1912. Preceded by : See was established.

— Archbishop of Kholm (Chełm) and Lublin 1912-1914. Succeeded by : Bishop Anastasy (Gribanovsky).

— Archbishop of Volhynia (Volyn and Zhytomyr) 1914-1919. Preceded by : ____. Succeeded by : ____.

— Archbishop of the Russian Orthodox Exarchate in Western Europe (Constantinople) 1931-1945. See and Title created. Succeeded by : Metropolitan Vladimir (Tikhonitsky).

[— Succeeded as the Bishop of the Moscow Patriarchate Exarchate of Western Europe in 1930 by : Bishop Eleutherius (Bogoyavlensky).]

— Metropolitan of Paris, Exarch of Western Europe (Moscow) 1945-1946. Preceded by : Bishop Eleutherius (Bogoyavlensky). Succeeded by :

[Metropolitan Vladimir (Tikhonitsky) (Constantinople Archdiocese)

Archbishop Seraphim (Lukyanov) (Russian Archdiocese)

Reflections

After Metropolitan Evlogiy's repose, Metropolitan Seraphim (Lukyanov) of Western Europe was assigned to be the new exarch by the Moscow Patriarchate by a decree of the Holy Synod which had been issued on 9 August, 1946.

A large number of parishes, opposed to Metropolitan Seraphim, once again entered the Patriarchate of Constantinople. These parishes became the Exarchate of the Russian parishes in Western Europe of the Patriarchate of Constantinople which persisted as such for many decades following.

Influences on others

Under Vladyka Evlogiy’s leadership, the “Russian Orthodox Exarchate in Western Europe” was established. During most of his episcopate, he served under the omophor of the Ecumenical Patriarch. However, because he decided, along with the Metropolia (subsequently the Orthodox Church in America), to pursue autonomy from Moscow independent of the Karlovtsy Synod (ROCOR), his legacy is viewed as good or bad depending upon which jurisdiction is speaking.

Vladyka Evlogiy was influential in founding the Saint Sergius Orthodox Theological Institute (Paris, France), which in turn was formative in the life of the Orthodox Church in America and the founding of Saint Vladimir's Orthodox Theological Seminary (Crestwood, New York).

Throughout his life, Vladyka Evlogiy strove for the “simple man”, and the simpler the man was, the freer he was with him. It is noted about him that his own simplicity reached naiveté and unpretentiousness. He did not notice the taste and quality of food. His “metropolitan chambers” were more modest than the gatehouse of an estate, and his favorite vestments were from coarse harsh canvas. He loved children and became equal to them in their society. In his last months, when he almost did not accept anyone, children invariably had access to him.

Spiritually, one may count amongst his descendants Metropolitan Anthony (Bloom) of Sourozh, Protopresbyters Alexander Schmemann, Georges Florovsky and John Meyendorff, Saint Marie (Skobtsova) of Paris, and the Hieromonk Lev (Gillet) ("A Monk of the Eastern Church"). There have been many others.

Before his repose, he also served as a good example and influence in Christ on many clergy and lay-persons who emigrated from France to Canada, in particular after World War II.

Metropolitan Manuel (Lemeshevsky) reflected about him that during his service abroad, he was widely and generously received by the "powers that be", and that his authority in the circles of the heterodox was exceptional. Throughout his life, he valued simplicity in himself and in others. At the same time, despite his outward simplicity, he was highly educated, inquisitive, and liberal. He was the first to allow the broadcasting of Divine Services in the Temple. He recalled how earlier there was a great struggle against the introduction of electricity, but he had responded that whatever is useful to a person and improves a person is from God. He was an avid reader who knew very well Russian secular literature. He admired A Pushkin, in whose writings he discovered more and more new treasures, and he also loved L Tolstoy, P Melnikov-Pechersky and N Leskov. He tolerated no flattery, and he was alien to struggle for power ; and yet, his personal nature was powerful. He was unusually kind, impartial, broadly generous, attentive to the one speaking, a reconciler ; and he loved to bless marriages. He worked very hard, but he was always full of spiritual joy.

Some consider that Metropolitan Evlogiy missed some opportunities during his life which could have taken matters in a somewhat different direction. However, some such supposed opportunities were in fact only remote possibilities. Other decisions were likely dictated not only by the events of the day, but also by Vladyka Evlogiy's personal, pastoral disposition. His last decisions could likely have been influenced by his lifelong care for his homeland and its people, together with a sense of his approaching repose. It is not uncommon that a person approaching the end of this life would wish to have some sort of final connexion with the homeland. For instance, many persons direct that a container of soil from the homeland be placed in the coffin with the body at burial ; or, some persons (where possible) direct that the coffin and/or remains be transported to the homeland for burial.

Shortly after the repose of Metropolitan Evlogiy (Georgievsky), his memoirs about his life before World War II were published. The publication was taken from his recorded words, and edited by T I Manukhina. It was published first in Russian and in French, and then in English by Saint Vladimir's Press under the title "My Life's Journey".

About Vladyka Evlogiy (Georgievsky), Archbishop Job (Getcha) of Telemessos wrote :

 Metropolitan Evlogiy is an exceptional Christian figure of the twentieth century.  
 As a hierarch, he had a very rich experience in serving the Church in pre-revolutionary Russia 
 as well as in Western Europe.  He founded many Russian émigré parishes in Western Europe, 
 and initiated a dynamic mission of Orthodoxy among Westerners, including, as perhaps his greatest achievement, 
 the establishment of the renowned St Sergius Orthodox Theological Institute in Paris.  

Awards

Church

Order of Saint Vladimir, 3rd degree (1904)

Order of Saint Anna, 1st degree (1908)

Order of Saint Vladimir, 2nd degree (1911)

Diamond Cross on the Klobuk (1915)

Distinction of the Russian Red Cross (1924)

Serbian Order of Saint Savva, 1st degree (1936)

Service

Member of the Council of the Russian Red Cross Society in Germany (from 1921)

Honourary member of the Russian Students Society for the Strengthening of Slavic Culture (from 1923)

Honourary member of the Paris Committee of the Russian Red Cross Organisation for Assistance to Refugees (from 1924)

Honourary Chairman of the Committee for Social Assistance to Russian Emigrants (1924-1940)

Honourary Member of the Serafimov Brotherhood in Belgrade (from 1925)

Full Member of the Russian Academic Group (from 1927)

Honourary Doctor of Church Sciences of the Saint Sergius of Radonezh Orthodox Theological Institute. (12 February, 1943)

Writings

• "My Life's Journey : The Memoirs of Metropolitan Evlogy" (Crestwood, New York : Saint Vladimir's Seminary Press, 2014) (2 vols.) ISBN : 978-0-88141-438-7.

• «Путь моей жизни. Воспоминания Митрополита Евлогия (Георгиевского)» ISBN : 5239017301 ; 9785239017302.

Partial bibliography of articles about the metropolitan from various sources

• Церк. Вед., 1902, № 50, 377; 1905, № 32, 385; 1906, № 50, 519; 1908, № 38, 291; 1909, № 24, 246; 1912, № 20, 195; 1914, № 21, 256. [in English : “Church Communities” (1902), no. 50, p. 377 ; (1905), no. 32, p. 385 ; (1906), no. 50, p. 519 ; (1908), no. 38, p. 291 ; (1909), no. 24, p. 246 ; (1912), no. 20, p. 195 ; (1914), no. 21, p. 256].

• Приб. к "ЦВ", 1903, № 4, 125-126; № 5, 158-161; 1910, № 10, 456-460; 1914, № 23, 1040, 1918; № 5, 171, 172. [in English : “Church News” (1903), no. 4, pp. 125-6 ; no. 5, pp. 158-161 ; (1910), no. 10, pp. 456-460 ; (1914), no. 23, p. 1040 ; (1918), no. 5, pp. 171, 172].

• Русск. Паломн., 1912, № 17, 255 (фото); № 35, 540; 1914, № 26, 419, 420. [in English : “Russian Pilgrim” (1912), no. 17, p. 255 (photo) ; no. 35, p. 540 ; (1914), no. 26, pp. 419, 420].

• ЖМП, 1931, № 2, 2; № 3, 1; 1932, № 11-12, 1; 1945, № 10, 14; № 11, 43; 1946, № 4, 19; № 5, 15; № 9, 9-15, 30-38; 1951, № 6, 26; 1954, № 11, 44-46; 1959, № 11, 14, 15, 16; 1960, № 2, 31, 33; № 8, 11; 1963, № 2, 31, 47; 1993, № 11. [in English : “Journal of the Moscow Patriarchate” (1931), no. 2, p. 2 ; no. 3, p. 1 ; (1932), no. 11-12, p. 1 ; (1945), no. 10, p. 14 ; no. 11, pp. 44-46 ; (1959), no. 11, pp. 14-16 ; (1960), no. 2, pp. 31, 33 ; no. 8, p. 11 ; (1963), no. 2, pp. 31, 47 ; (1993), no. 11].

• Церк. Вестн., 1908, № 2, 50; № 9, 281; № 12, 374; № 13, 409; № 24, 747; № 31, 957; № 38, 1191. [in English : “Church Herald” (1908), no. 2, p. 50 ; no. 9, p. 281 ; no. 12, p. 374 ; no. 13, p. 409 ; no. 24, p. 747 ; no. 31, p. 957 ; no. 38, p. 1191].

• Изв. Каз. Еп., 1912, № 5, 149; № 6, 192; № 10, 344. [in English : “Kazan Eparchy Herald” (1912), no. 5, p. 149 ; no. 6, p. 192 ; no. 10, p. 344].

• Русс. Прав. Церк., 150, 152, 194. [in English : “Russian Orthodox Church”, pp. 150, 152, 194].

• Красный Архив, 1929, т. 26, 120. [in English : “Red Archive” (1929), vol. 26, p. 120].

9• Мисс. Календ., 1907, 132. [in English : “Missionary Calendar” (1907), p. 132].

• Газета Речь, 1911, 27 ноября и 3 декабря. [in English : Newspaper Speeches, 27 November & 3 December, 1911].

• «Деяния первых двух Всероссийских Съездов Русских Людей», СПб., 1906. [in English : Acts of the first two All-Russian Congresses of the Russian People, St Petersburg, 1906].

• «Сборник Съезда Русских Людей в Москве 27 сентября — 4 октября 1909, М., 1910». [in English : Collection of the Congress of the Russian People in Moscow, 27 September-4 October, 1909, Moscow, 1910].

• «Галерея государственных, общественных и торгово-промышленных деятелей России», СПб., 1909. [in English : “Gallery of State, Public, Commercial and Industrial Figures of Russia” (St Petersburg, 1909)].

• «3-й созыв Государственной думы. Портреты, биографии, автографы», Изд. Н. Н. Ольшанского, СПб., 1910. [in English : “Third Convocation of the State Duma : Portraits, Biographies, Autographs”, ed. N N Olshansky (St Petersburg, 1910).

• «Вступление высокопреосвященного Евлогия на Волынскую кафедру, Житомир», 1914. [in English : “Introduction of Metropolitan Evlogiy to the Volyn province and Zhytomyr” (1914)].

• Родзянко, М В, Крушение империи, Изд. "Прибой", 1927, 61, 111. [in English : Rodzianko, M V, “The Collapse of the Empire” (Ed. Cerf, 1927), pp. 61, 111].

• «Двуглавый орел», 1928, № 20. [in English : “The Double-headed Eagle” (1928), no. 20 (magazine)].

• Стахович, Александр, «О деятельности митр. Евлогия в государственной думе». [in English : Stakhovich, Alexander, “On the Activities of Met. Eulogy in the State Duma”].

• Елевферий, митр., «Неделя в Патриархии», Париж, 1933, 131, 146, 147. [in English : Eleutherius, Metropolitan, “Week in the Patriarchate” (Paris : 1933), pp. 131, 146, 147].

• Елевферий, митр., «Соборность Церкви. Божие и Кесарево», Париж, 1938, 64, 66 и т.д. [in English : Eleutherius, Metropolitan, “Conciliarity of the Church : God and Caesar” (Paris : 1938), pp. 64, 66, etc.].

• «Правда о религии в России», МП, 1942, 13. [in English : ‘The Truth about Religion in Russia’ in “MP” (1942), p. 13].

• ФПС, I, № 9, 1, III, 3. [in English : FPS I, no. 9, p. 1 ; III, p. 3].

• «Состав Св. Прав. Всер. Син. и Рос. Церк. Иерархии на 1917 год», 108-109. [in English : “Composition of the Holy Rule, All Syn. And Ros. Church : Hierarchies for 1917”, pp. 108-9].

• Булгаков, 1416. [in English : Bulgakov, p. 1416].

• БЭС, т. II, стб. 2289. [in English : BES, part II, STB 2289].

• Регельсон, лев, 268ff., 272, 274, 278, 284, 285, 478-480, 482, 498. [in English : Regelson, L, pp. 268ff., 272, 274, 278, 284, 285, 478-480, 482, 498]

• Irenikon, 19 (1946), 352-370. [in English : “Irenikon”, no. 19 (1946), pp. 352-370].

• Struve, P B, pp. 508-511. [in English : Struve, Peter Berngardovich, pp. 508-511].

• Joh. Chrysostomus, Kirchengeschichte, I, 179, 211, 240; III, 143, 147-149, 164, 165-172, 174, 180. [in English : Chrysostom, John, “Church History I”, pp. 179, 211, 240 ; III, pp. 143, 147-149, 164, 165-172, 174, 180].

• Никона (Рклицкий), Жизнеописание..., т. VII, passim. [in English : (Rklitsky), Archbishop Nikon, “Biography of Metropolitan Antony Khrapovitsky”, references throughout vol. 7 which is entitled ‘Russian Church Distemper Abroad’ (1961).

• Стратонов, И., «Русская церковная смута, 1921-1932», Берлин, 1932, passim. [in English : Stratonov, I, “Russian Church Troubles 1921-1932”, (Berlin, 1932), passim.

• K. Chr. Felmy, "Predigt im orthodoxen Russland", Gottingen, 1972, 171, 188f. [in English : Felmy, Karl Christian, “Preaching in Orthodox Russia” (Göttingen, 1972), pp. 171, 188f.]. ISBN 3-525-56428-7.

• W. Gunther, "Zur Geschichte der Russisch-orthodoxen Kirche in Deutschland in den Jahren 1920 bis 1950", Sigmaringen, 1982, passim. [in English : Gunther, W, “History of the Russian Orthodox Church in Germany 1920-1950” (Sigmaringen, 1982), passim].

• Igor Smolitsch, 167, 212, 214, 323f., 325f., 404, 660ff., 667f. [in English : Smolitsch, Igor, “History of the Russian Church”, vol. 2, pp. 167, 212, 214, 323f., 325f., 404, 660f., 667f].

• "Die Russischen Orthodoxen Bischofe von 1893 bis 1965". Bio-Bibliographe von Manuil (Lemesevskij), Т. 3, Erlangen, 1984. [in English : Lemeshevskij, Metropolitan Manuel, “The Russian Orthodox Bishops from 1893 to 1965 : Bio-bibliography”, part 3 (Erlangen, 1984)].

• Голостенов, М. Е., «Евлогий (Георгиевский Василий Семенович)», Политические деятели России 1917. Биографический словарь, М., 1993. [in English : Golostenov, M E, ‘Eulogius (Vasiliy Semyonovich Georgievsky) : Political Figures of Russia 1917’ in “Biographical Dictionary” (Moscow, 1993)].

• Теньтюков, В. И., «Евлогий (Георгиевский Василий Семенович)», редкол. Янин, В. Л., Кареев, В. М., Волков, М. Д., и др., Отечественная история: История России с древнейших времен до 1917 года: Энциклопедия, т. 2, М., 1996. [in English : Tenyukov, V I, ‘Evlogiy (Georgievsky Vasily Semenovich) : History of Russia from Ancient Times to 1917’ in “Encyclopedia”, eds. V L Yanin, V M Kareev, M D Volkov, et al., vol. 2. (Moscow, 1996)].

• Коцюбинский, Д. А., «Русский национализм в начале XX столетия. Рождение и гибель идеологии Всероссийского национального союза», М., 2001. [in English : Kotsyubinsky, D А, “Russian Nationalism at the Beginning of the 20th Century : The Birth and Death of the Ideology of the All-Russian National Union” (Moscow, 2001)].

• Степанов, А., «Евлогий (Георгиевский Василий Семенович)», Платонов, О. А., гл. ред. и сост., Степанов, А. Д., сост., Святая Русь. Энциклопедия Русского Народа. Русский патриотизм, М., 2003. [in English : Stepanov, A, ‘Evlogiy (Georgievsky Vasily Semenovich)’ in “Holy Russia : Encyclopedia of the Russian People” (Russian Patriotism), ed. O A Platonov, comp. A D Stepanov (Moscow, 2003)].

• Платонов, О.А., отв. ред., «Черная сотня. Историческая энциклопедия 1900-1917», М., Крафт+, Институт русской цивилизации, 2008. [in English : “Black Hundred : Historical Encyclopedia 1900-1917”, ed. O A Platonov (Moscow : Institute of Russian Civilization, 2008)].

• "Freedom of Spirit in the Church is Sacred"

• "La Liberté d'Ésprit dans l'Église est Sacrée"

References

Evlogy, Metropolitan, “My Life’s Journey: The Memoirs of Metropolitan Evlogy” two volumes (Crestwood, NY : SVS Press, 2014). ISBN : 0881414387. (Intro. Thomas Hopko, trans. Alexander Lisenko.)

Orthodoxwiki biography

Russian Wikipedia biography

Wikipedia biography

Drevo Encyclopedia biography

Additional information :

'Brotherhood of Hagia Sophia : Materials and Documents 1923-1939' in "Russian Way" (Paris : YMCA-PRESS, 2000)

Firsov, Sergey Lvovich, "Time as Judge : Orthodox Churches of Russia and Constantinople in the 20th Century" (Moscow : Department of External Church Relations, 12 December 2018).

Pospielovsky, Dimitry, “The Russian Church under the Soviet Regime, 1917-1982”, 2 volumes (Crestwood, NY : SVS Press, 1984). ISBN : 0881410330.

Prokurat, Michael ; Golitzin, Alexander & Petersen, Michael, eds., “The A to Z of the Orthodox Church” (Lanham, MD : Scarecrow Press, 2010), pp. 137-138. ISBN : 978-0-8108-7602-6.

Quelques mots sur le diocèse de Chersonèse (A few words about the Diocese of Chersonese (French).)

Regel'son, Lev, "Tragedy of the Russian Church : the Church under Soviet Power 1917-1953" (Germany : Sanktum, 2017). ISBN 10 : 9783330719194 ; ISBN 13 : 978-3330719194. ASIN : 3330719192. [Translated from Russian to English]

Werth, Paul W, "Freedom of Conscience and the Redefinition of Confessional Boundaries in Imperial Russia, 1905-1914" (Las Vegas : University of Nevada, 2002).

Zernov, N, "Abroad (Chronicle of the Zernov family) (1921-1972)", ed. N M and M V Zernov. (Paris : YMCA-PRESS, 1973)

"Foundations of the Russian Foreign Historical Archive in Prague" (Moscow : ROSSPEN, 1999)

Answers: Archbishop Sergey (Arkadi Dimitrievitch Korolev) of Kazan & Chistopol

Schemann, Protopresbyter Alexander, ‘Three Metropolitans’ in “Jacob's Well” (Spring/Summer, 1999)

Memoirs of Metropolitan Evlogiy

Wikipedia.ru article about Metropolitan Evlogiy

Pravenc.ru article about Metropolitan Evlogiy

Wikipedia article about the Most Holy Governing Synod

Archdiocese and Exarchate history

Encyclopedia of Ukraine article about Kholm

Video : Metropolitan Evlogiy (Georgievsky) about church turmoil over 20-30 years in the twentieth century (in Russian)

YMCA silent films from 1920s-1930s about the Institut Saint-Serge de Paris, and the RSCM Summer Camp (posted by John Sanidopoulos)

Pravolsavie.ru article "Metropolitan Evlogiy (Georgievsky) : missed opportunities" by Andrey Kostriukov

Orthodox Encyclopedia article "Evlogy" by T A Bogdanova ; A K Klementyev ; V I Kosik.

Meyendorff, Protopresbyter John, 1977 Book Review of the book "Tragedy of the Russian Church" by Lev Regel'son.

Article by Father Alexander Schmemann : “Three Metropolitans”

Pravoslavie.ru article about the Elders of Optina

Moscow Patriarchate history of the Tula and Belevo Diocese

Video of the Pre-Revolutionary Tula Theological Seminary

Orthodoxwiki article about the Church of Constantinople

Orthodoxwiki article about the Church of Russia

Orthododoxwiki article about the Russian Orthodox Church Outside Russia (ROCOR)

Wikipedia article about the Russian diaspora

Saint Alexander Nevsky Orthodox Cathedral, rue Daru, Paris

Wikipedia article about Russians in Argentina

Orthodoxwiki article about the Patriarchal Exarchate of Russian Orthodox Parishes in Western Europe

Wikipedia article about the Persecution of Christians in the Soviet Union

Wikipedia article about Saint Sergius Orthodox Institute, Paris, France

Saint Tikhon (Belavin)

Patriarch Sergiy (Stragorodsky)

Patriarch Photius II (Maniatis)

Patriarch Varnava (Rosić)

Patriarch Alexei I (Simansky)

Patriarch Benjamin I (Psomas)

Metropolitan Antony (Khrapovitsky)

Metropolitan Platon (Rozhdestvensky)

Metropolitan Gregory (Chukov)

Archbishop Jerome (Instuprytsky)

Bishop Iriney (Orda)

Bishop Eleutherius (Bogoyavlensky)

Protopresbyter Georges Florovsky

Protopresbyter Alexander Schmemann

Protopresbyter John Meyendorff

Protopresbyter Boris Bobrinskoy

Mitred Archpriest Oleg Boldireff

Professor S S Verhovskoy

Sophia S Koulomzin

George Petrovich Fedotov

"Russian Theology : 1920-1972, An Introductory Survey" by Protopresbyter Alexander Schmemann

Orthodoxwiki article about Saint Marie (Skobtsova)

OCA life of Saint Marie (Skobtsova)

Wikipedia article about Saint Marie (Skobtsova)

Sainte-Geneviève-des-Bois Russian Cemetery