Russian Orthodox Church
Born on January 13, 1937 in Kemerovo in a family of workers. The family raised seven sons and three daughters (the mother was awarded the Order of Mother Heroine).
After graduating from junior high school in 1955, he entered the Moscow Theological Seminary, from which he graduated in 1959.
In 1956-1960 and in 1963-1967. Subdeacon under His Holiness Patriarch Alexy I.
In the spring of 1960 he was accepted into the brethren of the Trinity-Sergius Lavra, and in the fall he was drafted into the ranks of the Soviet Army.
On March 15, 1965, the abbot of the Trinity-Sergius Lavra, Archimandrite Platon (Lobankov), was tonsured a monk with the name Eulogius in honor of the martyr like him in Palestine.
On March 21, 1965, in the Epiphany Cathedral in Moscow, Metropolitan Pimen (Izvekov) of Krutitsky and Kolomna (later His Holiness the Patriarch of Moscow and All Rus') ordained him a hierodeacon.
In 1966, he graduated from the Moscow Theological Academy second with a candidate's degree in theology, having defended his work in the department of patrolology on the topic “The Economy of God according to the teachings of St. Irenaeus of Lyons." Remained at the MDA as a professorial fellow in the department of homiletics. He performed various obediences at the Trinity-Sergius Lavra, taught church and canonical disciplines at the IBC.
On October 19, 1969, in the Epiphany Cathedral in Moscow, His Holiness Patriarch Alexy I ordained him a hieromonk.
In 1967 he was appointed assistant, in 1969 - senior assistant inspector of the MDA.
On April 7, 1970 he was elevated to the rank of abbot. In 1972-1983 performed the obedience of the economist of the united economy of the Trinity-Sergius Lavra and the MDA.
On April 7, 1973 he was elevated to the rank of archimandrite.
Since 1973, he taught liturgics, comparative and pastoral theology at Moscow theological schools. In 1975, for delivering a trial lecture on history, he was elevated to the rank of associate professor at the Moscow Academy of Sciences. In 1977 he was awarded the academic degree of Master of Theology for his work “Orthodox Monasticism in the Service of the Church and the World.” In 1978, he headed the Department of History of the Balkan Churches of the Moscow Academy of Sciences and was awarded the title of Professor of Church History.
On May 23, 1983, he was appointed abbot of the Moscow Danilov Monastery, where he served until September 1986. The Danilov Monastery became the first monastery in Moscow returned to the Church by Soviet power. The monastery, closed in the 30s of the 20th century, was transferred for restoration and creation of the spiritual and administrative center of the Russian Church in connection with preparations for the 1000th anniversary of the Baptism of Rus'.
Since 1986 - first vice-rector of the Moscow Academy of Sciences and Social Sciences, professor of the department of pastoral theology.
On August 13, 1988, he was appointed governor of the Vvedenskaya Optina Hermitage.
As a pilgrim, as well as a member of official delegations and a participant in scientific conferences, he visited Greece, Bulgaria, Switzerland, Italy, France, and Israel.
By a resolution of His Holiness Patriarch Alexy II and the Holy Synod of October 27, 1990, he was appointed Bishop of Vladimir and Suzdal.
On November 10, 1990, in the Assumption Cathedral of the city of Vladimir, he was named, and on November 11, he was consecrated Bishop of Vladimir and Suzdal. The consecration was performed by His Holiness Patriarch Alexy II, Archbishops Simon of Ryazan and Kasimov, Valentin of Korsun, Longin of Dusseldorf, Nikolay of Orekhovo-Zuevsky, Bishops of Istra Arseny and Podolsky Victor.
From October 27, 1990 to July 16, 1995, he headed the Synodal Commission for Monastery Affairs.
On February 25, 1995 he was elevated to the rank of archbishop.
By the decision of the Holy Synod of July 16, 2013 (magazine No. 75), he was appointed head of the newly formed Vladimir Metropolis.
From July 2013 to May 2014 - temporary administrator of the Alexander diocese.
On July 18, 2013, during a service in the Trinity-Sergius Lavra, His Holiness Patriarch Kirill elevated him to the rank of metropolitan.
In 2008-2017 - Member of the Supreme Church Court. At the Council of Bishops in 2021, he was appointed adviser to the Supreme Church Court.
By the decision of the Holy Synod of December 28, 2021 (journal No. 108), he was retired with an expression of gratitude “for the archpastoral care for many years of the Vladimir diocese, which contributed to the comprehensive development of church life - an increase in the number of parishes and the number of clergy, the opening of monasteries and a theological school , conducting a constructive dialogue with local authorities and public associations, as well as for activities as the head of the Vladimir Metropolis.” The place of stay is determined to be the city of Vladimir.
He died on July 22, 2021. The funeral service took place on July 25 in the Assumption Cathedral in Vladimir. The bishop was buried in the St. George's chapel of the Assumption Cathedral.
Family and youth[edit]
Born into a large family of a rural priest, Semyon Ivanovich Georgievsky. In his youth, spent in poverty, he often visited Optina Pustyn and the great elder of this monastery, Ambrose (Grenkov).
Later he recalled that
The difficult impressions of my early childhood made me feel, even as a child, what social untruth was. Subsequently, I understood where the revolutionary spirit of youth in seminaries came from: it developed from feelings of social injustice perceived in childhood. The downtrodden, humiliated position of the fathers was reflected in rebellious protest in the children. Communication with the people led me from childhood to the realization that their interests and ours are connected.
Unity must be in Christ, and not “among our own”
At all bishop's services, wherever the bishop served, abbots and abbess came from the nearest monasteries with joy to pray with their archpastor. The bishop supported the unity of the monastics in every possible way - so that no one was tightly closed within their monastery walls. All must be one in Christ.
As soon as there was a tendency towards isolation somewhere, the bishop immediately went there personally and communicated with his characteristic simplicity, kindness, and goodwill. He often sent out appeals to monastics: at the beginning of Lent, at this or that holiday. And it has always been a living spiritual word.
Everything that the lord blessed is alive
The bishop’s wisdom was also evident in the selection of leaders. Those whom he placed at the head of the monasteries coped well - they no longer had to be removed every now and then (except in some very isolated cases) - and everyone still carries out their service. The ruler had an exceptional vision of the soul and human capabilities.
Not a single monastery that Vladyka opened closed: neither for economic reasons, nor due to some kind of internal discord between monks and nuns. Everything that the lord blessed is alive. Although the circumstances turned out differently. Sometimes there seemed to be no more replenishment, but still everything was arranged according to the prayers of the bishop.
Each monastery of our diocese has returned to its historical territories and volumes. Outside institutions, organizations, etc. completely left the monastery walls. Moreover, they somehow moved out quietly, without any particular conflicts or scandals. The only thing is that somewhere there are common areas with museums, but even this, with the wisdom of the bishop, did not become a problem.
During the First World War and the Civil War[edit]
From May 14, 1914 - Archbishop of Volyn and Zhitomir. In 1914 he was appointed manager of the affairs of the Russian Orthodox Church in the occupied territories of Austria-Hungary. He led the massive opening of Orthodox parishes in Galicia, which led to his accusation by part of Russian society of “Russification”, and also caused a negative reaction from the Uniates. In 1916 he was relieved of this position.
He participated in the work of the All-Russian Church Council of 1917-1918, headed the department “Divine services, preaching and church art,” and advocated the restoration of the Patriarchate. Then he went to Ukraine, where he fought against the autocephalist movement. After the occupation of Kyiv by the troops of the Directory at the end of 1918, he was arrested along with Metropolitan Anthony (Khrapovitsky) of Kyiv and sent to prison in the Uniate Basilian monastery. Then the bishops were arrested by the Polish authorities and lived for some time in Lvov at the residence of the Uniate Metropolitan Andrei Sheptytsky, who made efforts to free them.
When Bishops Anthony and Evlogy were released, they arrived in Ekaterinodar in August 1919 to the location of the Volunteer Army. There, Archbishop Evlogy participated in the activities of the Higher Church Administration in Novocherkassk.
Prostration to the flock
The monastic life of the diocese was always under the bishop’s vigilant control - he knew everything about everyone. And in thirty monasteries we have about half a thousand monastics. Of course, the bishop created at some point a diocesan monastic council. But he delved into everything himself.
It was accessible to everyone: not only abbots and abbesses, but also brothers and sisters. During general conversations, he encouraged people not to be shy and ask questions. He answered meekly, he was humble - he condescended, explained what was required.
One deacon, now deceased, began to behave harshly at a monastic meeting, to criticize the bishop, and our archpastor stood up and bowed to him in front of everyone:
- Sorry, brother.
He could even bow down to the abbess when transferring her to another place in some complex monastery:
- Mother, accept the appointment, I beg you, please...
Not pretentiously. This was all natural for the Bishop given his spiritual structure. You can’t repeat this if you’re not like that yourself.
Always thanked:
- Thank you, mother, for accepting the appointment.
Notes[edit]
- Journal of the Moscow Patriarchate
.
2006, No. 12, pp. 75 - 81: A. Kostryukov. Metropolitan Eulogius (Georgievsky) and the Patriarchal Decree on the abolition of the Foreign VCU
- see on the ZhMP website - Nevertheless, the publicist O. A. Platonov believes, “the activities of the Russian Theological Institute in Paris hardly met the hopes of the cosmopolitan and Masonic public, for the real contribution of the scientists of this institute to the indigenous Russian culture was more significant than their ecumenical costs” ( Platonov O A.
Under the power of the beast. - M.: Algorithm, 2004. - P. 567-568. ISBN 5-699-08264-6). - M. N. Girsa.
- patriotic Supreme Church Administration
- Chapter 20 // Metropolitan Eulogius (Georgievsky).
The path of my life
Member of the State Duma[edit]
In 1907 he was elected a member of the Second State Duma from the Orthodox population of the Lublin and Siedlce voivodeships. In 1907-1912 - member of the III State Duma. He was a member of a number of Duma commissions: legislative proposals, religious, Old Believer, agrarian. He was the chairman of the religious commission. He was a member of the moderate right faction, then the Russian national faction. He tried to protect the interests of the peasants, including coming into conflict with right-wing deputies from among the landowners. He was an active supporter of government support for parochial schools. He opposed expanding the rights of Old Believers and giving them the right to preach. Already in emigration, I revised some of my views of that time:
Perhaps there was no need to cling to old positions - to be afraid of propaganda, but, alas, we did not yet know that godless agitators would come who would blaspheme and erase the very concept of God from Russian souls. Only now, looking back, do you see how short-sighted we were.
One of the main results of his deputy activity was the publication in 1912 of a law on the establishment of the Kholm province from the Russian districts of the Vistula region and its separation from the Kingdom of Poland. He actively argued with deputies representing the “Polish Kolo”, the Constitutional Democratic Party and left factions, who strongly opposed the reduction of the territory of the Kingdom of Poland. During the discussion of the bill, he appealed to public opinion, attracting it to the side of the Russian population of the Kholm region. As a result, in the Kholm province (its official establishment took place in 1913), the Orthodox Church began to play a significant role from the very beginning of its existence under the leadership of Bishop Eulogius. However, after the restoration of Poland's independence, the Kholm region returned to its composition (now the city of Kholm is the Polish Chelm).
Loving bishop
God's people live quietly, inconspicuously. No matter how high the rank and position they hold. They pray for everyone. Vladyka Eulogius remains in our memory as kind, loving, caring, and attentive to everyone. Everything with him was simple and smooth.
Bishop Evlogy loved the monastics very much. I constantly traveled to monasteries. He arrived without warning, served the all-night vigil, stayed the night, and the next morning served the Liturgy. Then we have a meal with everyone. He was unpretentious: he would eat a little of what he had.
He arranged conversations with the brethren. He spoke not about maintaining the monastery website, not about pilgrimage activities, etc., but about the monastic spirit. This does not mean that everything else was missed, but the center of the conversations was the Kingdom of Heaven, salvation, repentance, prayer. The bishop did not particularly focus on external issues; this was all somehow decided in between. The main thing is one thing for the need
(Luke 10:42).
The bishop spoke simply, from the heart. His visits always strengthened brotherhood and sisterhood. Everyone somehow immediately calmed down, the discord was pacified. He knew how to find a middle ground in everything, especially in women’s monasteries: the relationship between Mother Abbess, serving clergy, and confessor. Here a knot of contradictions and problems often forms, but he somehow settled this in advance - a methodological printout was sent to the monasteries: to whom and what issues to solve.
Self-deprecation
The very appearance of Bishop Eulogius - monastic, humble - was already edifying. Vladyka was always extremely modest. A fellow bishop once approached him at one of the monastic congresses and asked:
– How many monasteries do you have in the diocese? – noting: – I already have four.
The Bishop thought about how to answer so as not to put anyone in an awkward position.
- All my monasteries are not worth yours alone, sir...
Constantly self-deprecating.
