Archbishop Aftimios (Abdullah Ofiesh)

Archbishop Aftimios (Abdullah Ofiesh) (1880-1966)

Aftimios may also be spelt Aftemios, Oftimios, Euthemius. Euthymius.

Ofiesh may also be spelt Ofeish, or Ofiesch.

Early life of Abdullah Ofiesh

Abdullah Ofiesh was born on 22 October, 1880, in the village of Bikfaya, in the Metn district of Mount Lebanon, Lebanon, which at that time was in the Ottoman Empire. His parents were the Priest Gabriel Ofiesh and his wife, Khourieh Badrah Ofiesh. He was the pastor of the Orthodox Christian parish of the Church of Antioch in that village. Abdullah (meaning "servant of God") was the sixth of 10 children in that family.

Abdullah's compassionate and generous Orthodox character was evident in his childhood. Once, when an epidemic of smallpox raged in the village, Father Gabriel Ofiesh sent his family to safety in Beirut (at that time there was no vaccine). "Abouna" (Father) Gabriel stayed behind to care for the Faithful during the crisis. However, he discovered that his 10-year old son had remained behind to help care for the victims of this disease. Also, the child seldom had money, since he frequently gave his small allowance to beggars and others in need.

Abdullah began his education at the local village school, as did his siblings. However, the opportunity to study Byzantine music at the Saint Elias Shuwayya Monastery (in the same district) soon attracted the attention of the boy. After receiving the blessing of his father, he enrolled as a secular student at the monastery.

The life and worship of the monks so attracted him, that he decided to join them, without his father’s knowledge. When "Abouna" Gabriel learnt about his son’s decision from a travelling salesman, he rushed to the monastery, and he arrived during the service of tonsure. He led his son by the ear to the back of the chapel before Abdullah could join his classmates in their profession. After chiding the abbot for allowing his son to take such a step without his father’s blessing, "Abouna" Gabriel withdrew Abdullah from the monastery school.

Higher education

He was further tested as his elder brother and his brother-in-law both tried to persuade him to take a secular profession. Nevertheless, Abdullah perceived that he was called to serve the Church, and he persevered.

Finally, his father allowed him to enrol at the "Middle Eastern Orthodox Ecclesiastical Seminary" (also called "Beirut Orthodox Seminary") headed by Metropolitan Gabriel (Shatila) of Beirut. He had established this seminary in 1883.

Metropolitan Gabriel (Shatila)

Abdullah found that the strict discipline of the seminary was too confining. He joined several of his classmates in organising an association that would try to influence the administration to adopt a more progressive and liberal attitude towards the students and their education. Called “The Young Syrians”, this society planned to publish a newsletter to be entitled “The Balance of Justice”, to support their cause. However the headmaster, Father Musa Kattini, refused to accept the organisation. When the group refused to abandon their efforts, the headmaster finally allowed them to form a student association with more moderate aims. This society, called “The Scholastic Flower” adopted less radical goals and published a newsletter, “Diligence”, to which Abdullah was a frequent contributor.

Abdullah graduated in 1898, and he was the class valedictorian.

Abdullah was offered an opportunity to continue his studies at the Kyiv Theological Academy in the Russian Empire, but he declined the offer. Instead, he joined the staff of Bishop Gabriel's administration in Beirut.

Monastic tonsure, 1898

In 1898, Abdullah Ofiesh was tonsured to be a monk, and he was given the name Aftimios (Euthemius).

Ordination to the Holy Diaconate, 1898

Soon afterwards, in 1898, Monk Aftimios (Ofiesh) was ordained to the Holy Diaconate by Bishop Gabriel (Shatila).

Diaconal service

Hierodeacon Aftimios (Ofiesh) served Bishop Gabriel of Beirut for 2 years until the repose of Bishop Gabriel in 1900.

In 1900, Hierodeacon Aftimios (Ofiesh) was transferred to the omophor of Bishop Gregory (Haddad) and the Diocese of Latakia, Syria.

In 1899, Hierodeacon Aftimios (Ofiesh) was elevated to the dignity of archdeacon.

An effective worker, Archdeacon Aftimios (Ofiesh) distinguished himself by his able administration of the charitable institutions and schools of the diocese, which was his obedience under Bishop Gregory. In the course of his work, he attempted to end centuries of hatred between Moslems and Christians, and he also worked with the Uniat ("Melkite") and the Maronite Roman Catholics.

Ordination to the Holy Priesthood, 1902

The Hierodeacon Aftimios (Ofiesh) was ordained to the Holy Priesthood by Bishop Gregory (Haddad) in 1902.

Pastoral service

Once again, Hieromonk Aftimios (Ofiesh) began to press for reform. Early in his service at Latakia, he organised a society of theology students and young clergy to work for reform within the Patriarchate of Antioch. As had been the case during his efforts to form a similar organisation while in seminary, "Abouna" (Father) Aftimios chose to call his society, “The Young Syrians”.

However, once again his superiors did not permit him to carry out his plans. Despite the support that he had from Bishop Gregory (Haddad), Patriarch Meletius II (Doumani) in Damascus threatened to discipline the hieromonk and his friends if they did not abandon their efforts. For the patriarch, it was likely too soon after the restoration of an Arabic Patriarchate (after 175 years of Greek patriarchs) to attempt such projects.

A few years later, Father Aftimios (Ofiesh) once again championed the cause of reform. Aided by Alex Attala, George and Dimitri Doumani and several other young clergymen and theology students, he formed a fellowship dedicated to the modernisation of the administration of the Patriarchate and its monastic establishments. "Abouna" Aftimios and his friends also hoped to establish a graduate school of theology, thereby ending the dependence of the Church of Antioch on Greek and Russian institutions for advanced theological education.

Once again, the young reformer met with stiff resistance from Patriarch Meletius II (Doumani). Faced with a threat of discipline, "Abouna" Aftimios (Ofiesh) had no choice but to abandon his third effort to organise the young clergy to work for progressive programmes within their Church.

Greatly disappointed, Hieromonk Aftimios (Ofiesh) finally requested the blessing from the patriarch to travel to North America, where he hoped to serve in a less restrained atmosphere. The blessing was given.

Emigration to the USA, 1905

Hieromonk Aftimios (Ofiesh) arrived in New York City on 13 December, l905. As he stood on the dock, contemplating his past and the new life that awaited him in a new and strange land, the young priest-monk turned to the East, and with tears in his eyes, he faced his homeland.

The next day, he presented his credentials and a letter of introduction from Bishop Gregory (Haddad) to his new superior, Bishop (Saint) Raphael (Hawaweeny) of Brooklyn. The bishop, who was under the jurisdiction of the Russian Orthodox Mission in North America, had come to North America in 1895 at the request of the "Syrian Orthodox Benevolent Society" to minister to the needs of the Syrian Orthodox in the USA and Canada.

Bishop Raphael (Hawaweeny)

So successful were his efforts, that the Russian Orthodox authorities established the Diocese of Brooklyn to serve the Syro-Arab (Arabic speakers from Syria. which at that time included Lebanon) Orthodox communities under their care. The ordination of Bishop Raphael (Hawaweeny) on 12 March, l904, was the first ordination of an Orthodox bishop to take place in the Western Hemisphere.

Bishop Raphael immediately recognised the abilities of the young priest, and he assigned him to serve as the Dean of Saint Nicholas Cathedral in Brooklyn, New York.

For the next year, "Abouna" Aftimios served the Faithful at the cathedral Temple of the diocese, and he assisted Bishop Raphael. Shortly after his arrival, the bishop asked Father Aftimios to undertake a fundraising tour of the diocese. Near Pittsburgh, Pennsylvania, "Abouna" Aftimios asked to visit a poor widow. Despite the protests of his hosts that such a visit would be a waste of time, since she could not afford to donate to his cause, Father Aftimios insisted on seeing her.

After the visit, he asked his surprised companion for the loan of enough money to travel to his next destination. He reluctantly agreed, only to learn later that the priest needed the money because he had secretly left all his funds in the home of the needy widow. The tour was a success ; and as a result, the diocese obtained badly needed funds to meet its many expenses.

Service in Montréal, Québec, Canada

Within a few weeks after the successful completion of the fundraising mission, Bishop Raphael sent Hieromonk Aftimios (Ofiesh) to Montréal, Québec, Canada. He was asked to try to bring union to the strife-ridden community.

A serious division had arisen in the context of the efforts of one faction to remove the pastor, Priest George Mahfouz, so that Father Basil Kerbawy could take his place.

Father Aftimios met with the leaders of both sides in an effort to persuade them that the Syrian Orthodox community in Montréal was too small to support 2 parishes. When it was learned that Father Mahfouz had decided to return to Syria, the restoration of peace became possible. Father Aftimios returned to his duties in Brooklyn. However, he had been so successful in winning the favour of both sides that they requested his appointment to the parish after Father Mahfouz left Montréal in July, l906.

Father George Mahfouz (left) Father Basil Kerbawy (right)

For the next 11 years, Father Aftimios (Ofiesh) served as pastor of the Saint George parish in Montréal. He raised $14,000.00 to build a new Temple.

Bishop Raphael elevated him to the dignity of archimandrite at the time of its sanctification.

Sadly, strong differences of perspective and opinion once again arose and threatened the unity of the community. The critics of Archimandrite Aftimios (Ofiesh) charged him with attempting to separate the parish from the Diocese of Brooklyn of the Russian Orthodox Church in order to place it under the jurisdiction of the Patriarchate of Antioch.

Summoned to New York to defend himself from this charge, Father Aftimios successfully convinced Bishop Raphael (Hawaweeny) of his loyalty, and he was blessed to continue his service.

However, his opponents were determined to separate themselves from his leadership. Having failed to persuade the bishop to remove him, they took the matter to the civil law courts. After a stormy session involving not only Father Aftimios and the members of the rival faction, but also Bishop Raphael and the Russian Consul, who represented the Most Holy Synod of the Russian Church, the anti-Aftimios group won the right to organise a separate parish.

Establishment of Saint Nicholas Orthodox Church, Montréal

As a consequence, in 1910, they formed the Saint Nicholas Orthodox Church of Montréal. The parishioners who supported Father Aftimios formed a separate community, and they adopted the pre-existing name, Saint George Syrian Orthodox Church.

Meanwhile, the sort of strife that had broken the unity of the community in Montréal became a common experience throughout the Diocese of Brooklyn. Despite the support given the Syrian Mission by the Russian hierarchy, many Arab-American Orthodox considered that the Patriarchate of Antioch in Damascus was their true spiritual home. Indeed, even Bishop Raphael and his followers never completely renounced their allegiance to the ancient Throne of Saints Peter and Paul in Antioch.

Saint Nicholas Temple

Saint George Temple

Appearance of Metropolitan Germanos (Shehadi), 1913

In 1913, Metropolitan Germanos (Shehadi) arrived in the USA in order to raise funds for an agricultural school in his diocese of Zahle and Baalbek in Syria (later in Lebanon).

However, the metropolitan was also in the vanguard of strong nationalistic sentiments. He shared these sentiments with those he met, and he became a willing leader in a divisive and controversial manner of those who wished to promote the interests of the Church of Antioch over against the Church of Russia by using political methods. He further encouraged others to embrace this disposition. Politics is by nature divisive, and it does not belong to the interior life of the Church.

Such partisans were those, therefore, who did not wish to be under the authority of the Russian Orthodox Church. Moreover, involved in this sentiment existed an undercurrent of resentment (not only amongst the Antiochians) that it had been the Russian Orthodox Church that had already had an active mission on the continent for more than a century. In the context of this history (and the very visible results of her missionary activity), the Russian Church considered the continent to be her own missionary territory (in which she had to provide for everyone resident and with consideration of their nations and languages of origin). The Church of Russia was living and working in accordance with the canonically-supported principle that the Orthodox Church visibly be one on any territory.

Metropolitan Germanos, who had served as a missionary to the Arab Orthodox communities in Brazil before his elevation to the episcopate in 1900, had been a leader in the successful campaign to restore the Patriarchate of Antioch to the Arab Orthodox after centuries of Greek domination. In the USA, his baritone voice was so impressive that the story is told that the director of the Metropolitan Opera once offered him a singing contract after hearing him conduct a service.

Despite the protests of Bishop Raphael (Hawaweeny) (who had originally accepted the metropolitan and had endorsed his fundraising mission) and his Russian superiors, Metropolitan Germanos (Shehadi) travelled throughout the diocese and gathered support for the organisation of a Syrian Orthodox diocese in North America under the jurisdiction of the Patriarch of Antioch. Unwilling to bless the uncanonical activities of the Metropolitan of Zahle, Patriarch Gregory IV (Haddad) demanded that he return to his duties in Syria and that he cease his divisive activities in North America. However, the disruption of normal communications that followed the outbreak of World War I gave Metropolitan Germanos an excuse to remain in North America.

"Syrian Antiochian Orthodox Church in North America"

In 1916, Metropolitan Germanos (Shehadi) organised what he called the "Syrian Antiochian Orthodox Church in North America". Significantly, even some members of Saint Nicholas Cathedral in Brooklyn, the mother church of Bishop Raphael’s diocese, wrote to the metropolitan to express their support for his efforts.

As a consequence of the campaign of Metropolitan Germanos, several parishes split into rival factions, one loyal to their Russian Orthodox bishops and the other loyal to Metropolitan Germanos and the Patriarchate of Antioch. His efforts were so successful that he claimed the allegiance of 24 parishes by 1924. It is because of his various activities at this time that he was called "a rogue" by some.

Metropolitan Germanos (Shehadi)

Repose of Bishop (Saint) Raphael (Hawaweeny), 1915

The untimely repose of Saint Raphael of Brooklyn occurred on 17 February, 1915. This untimely repose left a door open for further conflict.

Soon, Archimandrite Aftimios (Ofiesh) was selected to serve as the replacement for "Sayedna" ("Vladyka") Raphael in caring for the Arabic-speaking Orthodox Faithful in North America under the Church of Russia’s canonical authority. This choice was made despite the strong attempts by Metropolitan Germanos (Shehadi) that he, himself, be chosen.

Metropolitan Germanos and his followers began a well-orchestrated campaign to gain control of the widowed diocese by securing his election to the vacant see. Those remaining loyal to their Russian Orthodox hierarchs refused to accept the election of Metropolitan Germanos, and they began to consider alternative candidates as they gathered in Brooklyn for the funeral of Bishop Raphael.

Refusing to discuss the matter until after the burial of Bishop Raphael, Archimandrite Aftimios finally agreed to meet with several leaders of the diocese shortly before his return to Montréal. At this important meeting, all agreed to reaffirm their loyalty to their canonical Russian Orthodox bishops. Several of those present suggested that they unite to secure the election of either Father Aftimios or Archdeacon Emmanuel (Abou-Hatab) as a means of preventing the capture of the diocese by the supporters of Metropolitan Germanos.

However, Father Aftimios announced his refusal to seek the episcopacy and returned to his pastoral duties in Montréal. Thus, the archdeacon became the leading candidate of the pro-Russian or “Russy” faction within the diocese.

On one occasion, Archimandrite Aftimios (Ofiesh) agreed to meet with Metropolitan Germanos (Shehadi) in order to discuss a possible solution to the disunity that plagued the Syrian Orthodox Faithful in North America. The metropolitan offered to persuade the Patriarch of Antioch to send a bishop to America so as to help him ordain Archimandrite Aftimios to the Holy Episcopate, provided that he would renounce his loyalty to the Russian Orthodox hierarchy in America and place himself and his diocese under the Patriarchate of Antioch.

However, Archimandrite Aftimios refused to participate in such an uncanonical action or to renounce his Russian Orthodox superiors. The efforts of Metropolitan Germanos came to nothing.

Finally, Archimandrite Aftimios (Ofiesh) agreed to meet with Archdeacon Emmanuel (Abou-Hatab) in Malone, New York, in order to discuss the situation. Archimandrite Aftimios remained steadfast in his decision not to seek election to the vacant see. However, Archdeacon Emmanuel announced his decision to withdraw from consideration for the episcopate so as to support the candidacy of Father Aftimios. Thus far, the naming of a successor to Bishop Raphael (Hawaweeny) had been delayed for 2 years.

In the meantime, during this crucial period Bishop Alexander (Nemolovsky), the Russian Orthodox administrator of the Diocese of North America and the Aleutians, provided episcopal supervision for the widowed Diocese of Brooklyn, with Archdeacon Emmanuel (Abou-Hatab) and Father Basil Kerbawy as his chief assistants.

Finally, comprehending that the followers of Metropolitan Germanos would never return to the Russian Orthodox administration, Archbishop Evdokim (Meschersky), the Ruling Bishop of the North American Diocese of the Russian Orthodox Church, reported to the Holy Synod of the Church of Russia that 34 of the 41 priests in the diocese favoured the election of Archimandrite Aftimios to become the next Bishop of Brooklyn. The Holy Synod decided to elect Archimandrite Aftimios (Ofiesh).

Nevertheless, the political climate of nationalism was such that Archbishop Evdokim (Meschersky) received 50 telegrams before the ordination which accused Archimandrite Aftimios of being a Freemason (a secret society, whose membership is considered to be incompatible with serving as an Orthodox Christian cleric). Bishop Aftimios vehemently denied that he was such a member. In addition, various accusations were levelled against him in the media. He had to contend with these attacks, as well as with the nationalistic sentiments that continued to be incited by Metropolitan Germanos (Shehadi) amongst the Syrians who favoured Bishop Aftimios.

Regardless, Bishop Aftimios succeeded to the pastoral care of the Syro-Arab parishes within the Russian Orthodox Missionary Diocese of North America and the Aleutians.

Episcopal ordination, 1917

On 13 May, 1917, with the blessing of the Synod of the Russian Orthodox Church, Archimandrite Aftimios (Ofiesh) was ordained to the Holy Episcopate by Archbishop Evdokim (Meschersky), Bishop Alexander (Nemolovsky) of Winnipeg, and Bishop Stephen (Dzubai) of Pittsburgh, in the Saint Nicholas Russian Orthodox Cathedral in New York.

Bishop Aftimios (Ofiesh)

Episcopal service

Bishop Aftimios (Ofiesh) was assigned to serve as Bishop of Brooklyn, and to be a Vicar-Bishop of the North American diocese.

Diocese of Brooklyn

Bishop Aftimios (Ofiesh) set out at once to reorganise the Diocese of Brooklyn. He established a diocesan council which consisted of the clergy and lay representatives of the 28 parishes and 1 mission under his omophor. He then instructed each congregation to elect officers and to form parish councils under the leadership of the parish priest.

He began a series of visitations to the parishes of his diocese. In each community, he attempted to secure approval to his plan of organisation and to regain the allegiance of those who had left his omophor as they chose to follow Metropolitan Germanos. Despite the severe difficulties that he faced in his effort to halt the growth of the pro-Antioch or “Antacky” faction, he always found time to meet with the youth and to exhort them to remain faithful to the Orthodox Christian Faith.

Where possible, the energetic bishop organised Bible study groups and he laid the foundation for the training of Sunday school teachers and choirs.

Mediation attempt by the Church of Antioch, 1922

Archdeacon Antony (Bashir), Metropolitan Gerasimos (Masarah), and Archimandrite Victor (Abou-Assaley) upon their arrival in America in 1922

In 1922, because of the growing division between the “Russy” (Russian) and “Antacky” (Antiochian) factions amongst the parishes, and while the Russian Archdiocese of North America was still in turmoil after the Bolshevik Revolution, Patriarch Gregory IV (Haddad) of Antioch sent a delegation from Damascus to the USA in order to fulfil the decision of 1922 (regarding the ordination of a bishop for the Antiochians in North America), and to solicit funds from the Protestant Episcopal Church of the USA (PECUSA). The delegation consisted of Metropolitan Gerasimos (Masarah) of Lattaki, Archdeacon Antony (Bashir) (his secretary) and Archimandrite Victor (Abou-Assaley). Metropolitan Gerasimos (Masarah) made his requests, which were successful. The Episcopalians gave funds to the Patriarchate of Antioch, and they also subsidised the North American work of Archdeacon Antony (Bashir).

Foundation of the Antiochian Orthodox Christian Archdiocese of North America, 1923

After having made a tour of the parishes, Metropolitan Gerasimos (Masarah) organised the first officially-blessed Antiochian Archdiocese of North America.

In association with this visit, on 8 June, 1923, Metropolitan Gerasimos (Masarah) sent a letter to the local Arabic-speaking newspapers, in which he indicated that the Antiochian Patriarchate had decided to take over the pastoral care of the Orthodox Christians from Lebanon and Syria in the western hemisphere. He solicited nominations.

Meanwhile, in addition to his work to strengthen the organisation and spirituality of his diocese, Bishop Aftimios (Ofiesh) found time to plan social programmes for the welfare of his scattered flock.

Bishop Aftimios in 1922

Holy Trinity Syrian Orphanage, 1923

In 1923, he launched this aspect of his ministry with the foundation of Holy Trinity Syrian Orphanage. In that year, Metropolitan Platon (Rozhdestvensky) offered the bishop the use of 200 acres in East Green Bush, New York. The Russian Orthodox diocese had obtained the property (originally owned by the Russian Embassy) for the establishment of a monastery. However, the serious financial problems that beset the Russian Orthodox in America after the fall of the Russian Empire, and the now very restricted resources of the Church of Russia that had provided them with much of their financial support, made it impossible for them to care for the valuable property. Thus, they offered it to Bishop Aftimios. By selling insurance policies and gathering funds from every possible source, the dedicated bishop spent $30,000 to renovate the facilities.

Eventually, 40 boys and girls found a home in the orphanage which accepted any child of Arab parentage regardless of religious affiliation. The bishop published a newsletter, “The Orphan”, in order to gain support for this project, which was to be the first of a network of religious and educational institutions throughout the Archdiocese.

Nevertheless, despite his best efforts, the continued strife amongst the Syrian Orthodox in North America made it impossible for Bishop Aftimios to fulfil his intentions. Although he attempted to care for the orphans at his headquarters in Brooklyn after financial problems forced him to abandon the property in East Green Bush, the orphanage was closed in l927.

In 1923, in recognition for his work in America, Bishop Aftimos (Ofiesh) was elevated to the dignity of archbishop by Metropolitan Platon (Rozhdestvensky) of New York.

In 1924, amidst the canonical chaos of American Orthodoxy which had followed the onset of the Bolshevik Revolution in Russia, the Arabic Orthodox Faithful split into 2 factions. One wished to go under the canonical authority of the Church of Antioch. The other wished to remain under the authority of the Church of Russia.

At the same time, the effectiveness of the Russian hierarchy in America was greatly limited because of the many difficulties and the confusion that followed the fall of the empire and the victory of Communism in their homeland. There developed amongst them also groups of differing opinions about the correct course of action.

A bishop for the Antiochian Orthodox Christian Archdiocese, 1924

On 8 November, 1924, in Worcester, Massachusetts, with the blessing of Patriarch Gregory IV (Haddad) of Antioch, Metropolitan Zachariah (Avran) and Metropolitan Panteleimon (Athanasiadis) of Neapolis (Nablus) of the Jerusalem Patriarchate ordained Archimandrite Victor (Abou-Assaley) to the Holy Episcopate. Archimandrite Ananias (Kassab) was assigned to serve as the Vicar-general (chancellor). Thus began the official presence of the Church of Antioch in the North American continent.

American Orthodox Catholic Church, 1927

In 1927, Archbishop Aftimios (Ofiesh) was commissioned by the Russian diocese in North America to form an English-speaking “American Orthodox Catholic Church”. The intention was to provide for the Antiochian Orthodox, and for those Orthodox Christians who had been born in the USA.

In doing so, he ordained qualified clergy who could produce adequate Christian education materials, programmes and music for the youth and for all believers. A notable example of these clergy is the Archpriest Michael Gelsinger.

However, this development disturbed the Protestant Episcopal Church of the USA (PECUSA), upon which Archbishop Aftimios depended financially, and upon which the "Russian Orthodox Greek Catholic Church in North America" (ROGCCNA), the "Metropolia" (the new names for the former Russian archdiocese) also depended for financial support. The PECUSA was disturbed because of the likely possibility of a loss of their parishioners to this new phenomenon.

Despite the archbishop’s leadership and vision, this new entity lasted for only 6 years. During this time, however, Archbishop Aftimios ordained 3 bishops for the new jurisdiction : Sophronios (Beshara) of Los Angeles ; Joseph (Žuk) for the Ukrainians, and in 1932, Ignatius (William Albert) Nichols as his Vicar-Bishop of Washington, DC.

Additionally, in 1931, the Society of Clerks Secular of Saint Basil, a Western Rite group, was established under the auspices of this diocese, and was subsequently led by Bishop Ignatius (Nichols).

Despite all these attempts, there was a great deal of resistance for various reasons from various groups. It must be kept in mind that at this time, the Church of Russia had been suffering greatly from the atheistic communist government of the Soviet Union for over a decade, and it was approaching the height of intense persecution there. Ultimately, neither the people themselves, nor the patriarchates abroad were in support of this project, but rather they resisted it and they condemned it. In addition, during a local controversy, Archbishop Aftimios questioned the authority of Metropolitan Platon (Rozhdestvensky) and of the other bishops. This resulted in the development of a division between the archbishop and the Synod of Bishops of the "Metropolia".

At about this time, Archbishop Aftimios (Ofiesh) wrote and published a study, "The Orthodox Situation in America". It consisted of a practical and clearly-presented programme for unity.

Removal from the Diocese of Brooklyn

By this time, Archbishop Aftimios had been removed from his position as Archbishop of Brooklyn. Nevertheless, he offered his diocese to the newly-assigned Archbishop Athenagoras (Spyrou) for the sake of unity. Archbishop Athenagoras declined. The diocese was in fact a multi-ethnic and missionary entity which had no association with Greek-speakers.

Saint Mary's Church, Wilkes-Barre, Pennsylvania

In 1932, Archbishop Aftimios was invited to go to Saint Mary’s Syrian Orthodox Church in Wilkes-Barre, Pennsylvania, in order to arbitrate a dispute regarding the transfer of its priest, Father Constantine Abou-Adal. When Father Constantine left Saint Mary’s later in 1932, the parish was without a pastor, so Archbishop Aftimios served in that capacity until early 1933.

It is suggested that by this time, in the context of so many troubles and obstacles, Archbishop Aftimios (Ofiesh) had begun to despair and to be depressed. It is further suggested that because of this, the subsequent events became possible.

Marriage, 1933 ; deposition

During this time, he met and became involved with one of the parishioners in Wilkes-Barre, Mariam Namey. Subsequently, he married her in a civil ceremony in Niagara Falls, New York, on 29 April, 1933 (where the archbishop had a parish).

It is suggested that in doing this, he was making the same point that others have made, namely that it is only a custom that bishops are not married, and that this custom could be changed or made more flexible. There exist other theories as well about the causes of this turn of events.

There are sharp consequences when a cleric marries after having been ordained. Therefore, as a consequence of the marriage, he was considered to be deposed by his followers. Canonically, the result of such an action is always that a bishop is considered to have deposed himself from the Holy Episcopate. Although some records report that he retired, others report that he had resigned his episcopate. It is emphasised by some persons that there is no record that Archbishop Aftimios (Ofiesh) was ever summoned to a spiritual court or officially deposed. Regardless, it is a canonical fact that such a marriage would be tantamount to self-deposition.

End of the American Orthodox Catholic Church

This situation also brought about the loss of canonical status, and the end of support for the “American Orthodox Catholic Church”. This loss of status, recognition and support was all the more necessary, since the self-deposed archbishop continued to function as though he were a bishop. The consequence was the appearance of many persons who thus lacked a proper canonical ordination. There developed great confusion amongst the faithful believing Christians. Since that time, numerous (and still increasing) lines of succession of bishops who are not truly bishops (and because of a non-canonical ordination are without Grace) continue to persist, which all trace their roots to Aftimios Ofiesh (mainly through Ignatius Nichols).

Archbishop Aftimios showed his attitude when he wrote :

 There are two churches, one that is man-made with man-made laws. It is corrupt, false and misleading. It 
 denies the will of the Living God, that reveals itself to the heart of man. It makes slaves and bond-servants 
 of those who choose to obey it.  There is another church, the only one for me, for it is the Church of Jesus 
 Christ, imbued with His Spirit, attentive to the Word and Will of God. That is the Church I recognize.  
 (Archbishop Aftimios, in a letter to the Editor of the 'Syrian World', 12 June, 1933.)

Deserted by all but a few, the Archbishop spent the remaining years quietly with his wife and their son, Paul. The Ofiesh family moved first to a small apartment in Wilkes-Barre, Pennsylvania, and they survived through the generosity of a few persons in Montréal, Québec, who sent regular contributions to their former archbishop.

However, the life of the “retired” hierarch was far from easy. A year after their marriage, a case of tuberculosis forced Mariam (his wife) to seek treatment at a county sanatorium. A short time later Paul, their son, required surgery for a double strangulated hernia.

Finally, after living for a few years in New Castle, Pennsylvania, the Ofiesh family moved to Kingston, Pennsylvania, where Mariam found a position in 1938 with the State Employment Service. Although he made one unsuccessful effort in response to the pleas of a few supporters from Allentown, Pennsylvania, in 1937, to return to active leadership in the Orthodox Church, he spent the remaining years of his life in retirement.

Repose, 1966

After many years of isolation, Aftimios Abdullah Ofiesh reposed in the Lord in Wilkes-Barre, Pennsylvania, on 24 June, 1966.

Significantly, he left instructions that he should be buried quietly.

After the funeral services, his body was interred in the Maple Hill Cemetery of Hanover Township, across from Saint Mary's Orthodox Cemetery in Wilkes-Barre.

Grave-markers

— Bishop of Brooklyn 1917-1923. Preceded by : Bishop (Saint) Raphael (Hawaweeny).

— Vicar-Bishop of the North American Diocese 1917-1927.

— Archbishop of Brooklyn 1923-1927. Succeeded by : Bishop Emmanuel (Abou-Hatab).

— Primate of the “American Orthodox Catholic Church” 1927-1933. Preceded by : Church entity created. Succeeded by : Bishop Sophronios (Beshara).

His widow Mariam N Ofiesh subsequently wrote his biography, which was published in 1999.

Reflections

Concluding comments from ‘The Word’ magazine :

Meanwhile, the 'Russy-Antacky' conflict that had dominated the Episcopate of Archbishop Aftimios came to
an end. In 1933, Metropolitan Germanos, the leader of the unofficial Antiochian faction returned to the
Middle East. Bishop Victor, the Bishop of the official Antiochian Diocese died on April 19, 1934.
Bishop Sofronios, who had functioned as an independent hierarch after the demise of the American Orthodox
Catholic Church, also died in 1934. Meanwhile, Patriarch Alexander II of Antioch followed the example of
his predecessor by attempting to secure the approval of the Russian Orthodox leadership to unite the
warring factions of Orthodox Christians in the New World under the Apostolic Throne of Sts. Peter and Paul.
As a result of his efforts, Metropolitan Platon informed Bishop Emmanuel on March l0, 1933 of the
decision of the Council of Bishops of the Metropolia to release the Diocese of Brooklyn from their
authority so that all Arab Orthodox in America could be united under the Patriarchate of Antioch.
However, Bishop Emmanuel died on May 30, 1933 before the official unification could take place. After
several years of negotiations between the leaders of the various groups of Arab Orthodox in America,
Metropolitan Theodosius, the future Patriarch of Antioch, and two Russian Bishops consecrated
Archimandrite Antony Bashir to the episcopate on April 19, 1936. Unfortunately, the elevation of
Metropolitan Antony did not bring unity to the troubled Syrian Orthodox community in North America. On
the very day of Metropolitan Antony’s consecration another group of Bishops elevated Samuel David of
Toledo, Ohio to the Episcopate. As a result, the spiritual sons and daughters of the Patriarchate of
Antioch in North America remained disunited until 1975.

Archbishop Aftimios Ofiesh presided over the Diocese of Brooklyn during one of the most difficult times
in the history of Orthodoxy in the New World. However, despite the many problems that faced him, he never
ceased to work for the welfare of the faithful that had been entrusted to him. Realizing the harm that
disunity had done to the Orthodox Church in the New World, he did not hesitate to take bold steps to
remedy the situation. Unfortunately, he attempted to establish a united independent American Orthodox
Church at a time when few were prepared to break their ties with the Church in the homeland of their
ancestors. At the same time, the Russian Orthodox Bishops became so involved in their own problems in
the wake of the Russian Revolution that they failed to provide the leadership necessary to prevent the
disintegration of Orthodoxy into separate ethnic jurisdictions, or to minister to the needs of the non-
Russians that had been under their jurisdiction before the tragic events of 1917. Significantly, they
originally endorsed the plan of Archbishop Aftimios, only to desert him a few years later when they
realized the consequences of their actions. Finally, after all but a few loyal supporters had left him,
the embattled Archbishop lost all credibility by marrying despite the canon laws of the Church that
forbid clergy from entering into Holy Matrimony after ordination to major orders. However, despite his
failure, Aftimios Ofiesh deserves a place in the history of American Orthodoxy as a man of great vision
who did not fear to take the steps he considered necessary to end the separation of the Orthodox faithful
in North America into rival groups. He also was farsighted enough to recognize the mission of the
Orthodox Church to bring the ancient Faith of the Apostles to all North Americans regardless of their
ethnic heritage. [...]
This is a man who was before his time. He envisioned necessary institutions for the Church, worked
closely with the poor and struggling immigrants, established missions and parishes, and he gave the
greatest gift of all – the vision of Orthodox administrative unity in the New World for all people, of
all ethnic backgrounds.
We owe a great deal to his wisdom and vision.

Gratitude to “The Word” magazine (June, 1995, pp. 4-8).

Alternative theory about the marriage

After certain details were revealed about the murder of Bishop Joseph (Žuk) in 1932 (that is, that it had been ordered by Mr. J Satlin and carried out by agents of the NKVD), evidence indicated that Archbishop Aftimios had been "neutralised" through a similar order. In his case, it is averred, Mr. Stalin and the leadership of the USSR were perturbed by the development of the "American Orthodox Catholic Church" (AOCC), and they had decided to remove the leadership. It is averred that, when the archbishop was caring for the Wilkes-Barre parish, agents of the USSR who had influence on a certain family, organised that their daughter find a way to compromise the bishop (who was at the time very vulnerable). The objective of ending the AOCC was achieved (whether or not it was truly by these means). Regardless, the victims established a peaceful marriage. Further, although there were such consequences, the movement of the growth of the Orthodox Christian Faith in North America continued apace, despite any attempt to thwart it.

Writings

• “A Basis for Orthodox Consideration of Unity”

References

Orthodoxwiki biography

Wikipedia article about Aftimios Ofiesh

Arabic Wikipedia article about Archbishop Aftimios (Ofiesh)

'The Life Of The Thrice Blessed Archbishop Aftimios Ofiesh' by Archpriest John Warren Morris in "Al Moutran" (March, 2011).

Additional information :

Boosahda, Elizabeth, “Arab-American Faces and Voices : The Origins of an Immigrant Community” (Austin, TX : University of Texas Press, 2003). ISBN-10 : 029270920X. ISBN-13 : 978-0292709201.

Corey, George S, Gilquist, Peter E, Mackoul, Anne Glynn, Sam, Jean, Schneirla, Paul, eds., "The First One Hundred Years : A Centennial Anthology Celebrating Antiochian Orthodoxy in North America" (Englewood, NJ : Antakya Press, 1995). BX738.A753F57.

Panchenko, Constantin A, “Arab Orthodox Christians under the Ottomans : 1516-1831”, translated by Samuel and Brittany Noble (Jordanville, NY : Holy Trinity Seminary Press, 2016). ISBN : 978-1-942699-08-8.

(Surrency), Archimandrite Seraphim, “The Quest for Orthodox Church Unity in America : A History of the Orthodox Church in North America in the Twentieth Century” (New York : Saints Boris and Gleb Press, 1973).

Tarasar, Constance J, ed., "Orthodox America 1794-1976 : Development of The Orthodox Church in America" (Syosset, NY : The Orthodox Church in America Department of History and Archives, 1975). ASIN : B000ZLZAUE.

Treiger, A, and Noble, Samuel, “The Orthodox Church in the Arab world, 700-1700: An Anthology of Sources” (Chicago, IL : Northern Illinois University Press, 2014). ISBN-10 : 0875807011. ISBN-13 : 978-0875807010.

Tripod obituary

Declaration of martyrdom

Saint Raphael (Hawaweeny)

Patriarch Gregory IV (Haddad)

Metropolitan Platon (Rozhdestvensky)

Metropolitan Antony (Bashir)

Metropolitan Victor (Abou-Assaley)

Metropolitan Germanos (Shehadi)

Bishop Emmanuel (Abou-Hatab)

Orthodoxwiki article about Bishop Sophronios (Beshara) of Los Angeles

Orthodoxwiki article about Bishop Joseph (Žuk)

Bishop Joseph (Zhuk)