American Orthodox Catholic Church - Revision history

Cristianm at 18:04, December 3, 2018

2018-12-03T18:04:02Z

Чръный человек: /* Disintegration */

2014-03-27T12:01:01Z

‎Disintegration

Wsk: link

2011-10-29T01:19:36Z

link

ASDamick: rv unsubstantiated revisionism

2009-04-14T10:50:08Z

rv unsubstantiated revisionism

Theocacna27: /* Epilogue */

2009-04-14T01:30:16Z

‎Epilogue

Theocacna27: /* Sources */

2009-04-14T01:15:59Z

‎Sources

Theocacna27: /* Disintegration */

2009-04-14T01:13:38Z

‎Disintegration

ASDamick: /* Disintegration */

2007-11-03T18:04:28Z

‎Disintegration

Wsk: link

2007-08-12T11:54:16Z

link

ASDamick: /* Epilogue */

2007-05-07T02:24:43Z

‎Epilogue

← Older revision		Revision as of 18:04, December 3, 2018
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	[[Category:Jurisdictions]]		[[Category:Jurisdictions]]
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		+	[[ro:Biserica Catolică Ortodoxă Americană]]

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 Three days after Aftimios's wedding, the two new bishops of the church, Ignatius and Joseph, held a "synod meeting" by themselves, and believing that Aftimios had resigned, elected Joseph as the new "President Archbishop of the Church" with Ignatius being his designated successor.  They further voiced their support of Aftimios's marriage, stating that "'inasmuch as it is merely a Canon of the European and Asiatic branches of the Holy Eastern Orthodox Church, that a Bishop should not be married, such has no valid weight on the American Church where conditions are dramatically opposite' and 'therefore the Holy North American Synod congratulates His Eminence on the moral courage in the step he has taken'" (ibid.).  Fr. Serafim then observes:  "This new thunderbolt was sufficient to effectively eliminate any authority the new Church might still claim to have&mdash;particularly when there were only six parishes by the summer of 1933 still adhering to the new Church" (ibid.).
-Joseph later denied making the agreement with Ignatius, "but he was already a sick man (and died on the 23rd of February 1934)" (ibid.).  Ignatius then got married himself in June of 1933 and began entering into relations with the representatives of the [[Living Church]] in America (the Soviet-sponsored pseudo-church), which had been competing (especially legally) with the jurisdiction of the Metropolia and the ROCOR.  He eventually broke relations even with the Living Church and returned to being an ''episcopus vagans'', dying as the pastor of a small Community Church in Middle Springs, Vermont, but not before starting multiple small religious bodies, many of whom claim [[apostolic succession]] from him.
+Joseph later denied making the agreement with Ignatius, "but he was already a sick man (and died on the 23rd of February 1934)" (ibid.). Ignatius then got married himself in June of 1933 and began entering into relations with the representatives of the [[Living Church]] in America (the Soviet-sponsored pseudo-church), which had been competing (especially legally) with the jurisdiction of the Metropolia and the ROCOR.  He eventually broke relations even with the Living Church and returned to being an ''episcopus vagans'', dying as the pastor of a small Community Church in Middle Springs, Vermont, but not before starting multiple small religious bodies, many of whom claim [[apostolic succession]] from him.
 [[Image:Raphael of Brooklyn grave.jpg|right|300px|thumb|Burial place of St. Raphael of Brooklyn, Bp. Emmanuel (Abo-Hatab), and Bp. Sophronios (Beshara), [[Antiochian Village]]]]
-The only bishop left to the American Orthodox Catholic Church was Sophronios (Beshara), who then appealed to Platon for assistance and had also intended to contact Emmanuel (Abo-Hatab), but was deterred from doing so when Emmanuel died on [[May 29]], 1933, being buried by Platon (his gravestone reads [[May 30]]).  "Bp Sophronius, despite all the setbacks, seemed to take his new post as 'President Locum Tenens of the American Holy Synod' quite seriously, and although he wished to restore relations with Metr. Platon, he wanted to be accepted as an equal Head of a Church" (p. 42).  Platon was focussed primarily at that point on the arrival from Russia of the representative of the Patriarchate, Bp. Benjamin (Fedchenkov), who had been sent to investigate the ecclesiastical status of Orthodox America.  Thus Platon "felt he could not concern himself with the crumbling new Church and so the remaining priests and parishes wandered from one authority to another or became completely independent," with the exceptions of Hieromonk Boris and Priest Michael, who were received back into the authority of Moscow and the Metropolia, respectively.
+The only bishop left to the American Orthodox Catholic Church was Sophronios (Beshara), who then appealed to Platon for assistance and had also intended to contact Emmanuel (Abo-Hatab), but was deterred from doing so when Emmanuel died on [[May 29]], 1933, being buried by Platon (his gravestone reads [[May 30]]).  "Bp Sophronius, despite all the setbacks, seemed to take his new post as 'President Locum Tenens of the American Holy Synod' quite seriously, and although he wished to restore relations with Metr. Platon, he wanted to be accepted as an equal Head of a Church" (p. 42).  Platon was focussed primarily at that point on the arrival from Russia of the representative of the Patriarchate, Bp. [[Benjamin (Fedchenkov) of Saratov|Benjamin (Fedchenkov)]], who had been sent to investigate the ecclesiastical status of Orthodox America.  Thus Platon "felt he could not concern himself with the crumbling new Church and so the remaining priests and parishes wandered from one authority to another or became completely independent," with the exceptions of Hieromonk Boris and Priest Michael, who were received back into the authority of Moscow and the Metropolia, respectively.
 Later in 1933, Sophronios officially removed and suspended Aftimios in October and deposed Ignatius in November.  He still refused to submit to Platon or the Patriarchate, however:  "Despite the efforts of Bishop Benjamin and Hieromonk Boris, Bp Sophronius refused to consider being subordinate to Bishop Benjamin although he would have been allowed a considerable amount of independence and would have been permitted to continue to live on the West Coast" (ibid.).

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 :With three Bishops the fledgling Church would appear to have achieved a solid foundation&mdash;but such was not the case.  It became more and more apparent that Metr. Platon had changed his mind about the wisdom of attempting to establish an American Orthodox Catholic Church.  Not only were some of his Episcopalian allies against the new venture but it was increasingly clear that no recognition for the new Church would be forthcoming from any Autocephalous Church.  In any case it is known that Metr. Platon categorically forbade Archpriest Leonid Turkevitch to accept consecration in the new Church (pp. 38-39).
-Early in 1929, Aftimios attempted to gain support with the Greek archbishop [[Alexander (Demoglou) of America|Alexander (Demoglou)]], the first primate of the newly formed [[Greek Orthodox Archdiocese of America|Greek Orthodox Archdiocese of North and South America]].  The archbishop's response was that he had authority over not only all the Greek Orthodox in America but over all Orthodox Christians there.  They were apparently "vexed over the fact that the Reverend Demetrius Cassis, an American of Greek parentage, had been ordained by Abp Aftimios for the new American Church" (p. 38).
+Early in 1929, Aftimios attempted to gain support with the Greek archbishop [[Alexander (Demoglou) of Rodostolou|Alexander (Demoglou)]], the first primate of the newly formed [[Greek Orthodox Archdiocese of America|Greek Orthodox Archdiocese of North and South America]].  The archbishop's response was that he had authority over not only all the Greek Orthodox in America but over all Orthodox Christians there.  They were apparently "vexed over the fact that the Reverend Demetrius Cassis, an American of Greek parentage, had been ordained by Abp Aftimios for the new American Church" (p. 38).
 ==Open Hostility==

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 ==Disintegration==
-In 1932, by a decision of a New York State court, Aftimios's cathedral was taken from him and given over to the Metropolia, as its charter stated that it could only be used by a hierarch subject to the authority of the Russian church.  Nevertheless, Aftimios consecrated two more bishops, [[Ignatius (Nichols) of Washington|Ignatius (W.A.) Nichols]] (a former Episcopal cleric who had become an Old Catholic ''[[episcopi vagantes|episcopus vagans]]'') as Auxiliary bishop, and previouly [[Joseph (Zuk) of New Jersey|Joseph (Zuk)]] for the Ukrainians, who had the allegiance of perhaps a half dozen such parishes.
+In 1932, by a decision of a New York State court, Aftimios's cathedral was taken from him and given over to the Metropolia, as its charter stated that it could only be used by a hierarch subject to the authority of the Russian church.  Nevertheless, Aftimios consecrated two more bishops, [[Ignatius (Nichols) of Washington|Ignatius (W.A.) Nichols]] (a former Episcopal cleric who had become an Old Catholic ''[[episcopi vagantes|episcopus vagans]]''), and [[Joseph (Zuk) of New Jersey|Joseph (Zuk)]] for the Ukrainians, who had the allegiance of perhaps a half dozen such parishes.
 Armed with new bishops at his side but probably quite discouraged over the state of his jurisdiction both internally and externally, Aftimios then made the decision which probably was the death-knell for the American Orthodox Catholic Church:
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 :...on the 29th of April 1933 Abp Aftimios, in defiance of all Orthodox Tradition and Canon Law... married in a civil ceremony to a young Evangelical Syrian girl born in America [she was actually a member of the Syrian Orthodox parish in Wilkes-Barre, Pennsylvania]&mdash;and despite all the efforts of responsible parties, he refused to resign as Archbishop of the new Church (p. 41).
-Three days after Aftimios's wedding, some claim the two new bishops of the church, Ignatius and Joseph, held a "synod meeting" by themselves, and believing that Aftimios had resigned, elected Joseph as the new "President Archbishop of the Church" with Ignatius being his designated successor.  They further voiced their support of Aftimios's marriage, stating that "'inasmuch as it is merely a Canon of the European and Asiatic branches of the Holy Eastern Orthodox Church, that a Bishop should not be married, such has no valid weight on the American Church where conditions are dramatically opposite' and 'therefore the North American Holy Synod congratulates His Eminence on the moral courage in the step he has taken'" (ibid.).  Fr. Serafim then observes:  "This new thunderbolt was sufficient to effectively eliminate any authority the new Church might still claim to have&mdash;particularly when there were only six parishes by the summer of 1933 still adhering to the new Church" (ibid.).
+Three days after Aftimios's wedding, the two new bishops of the church, Ignatius and Joseph, held a "synod meeting" by themselves, and believing that Aftimios had resigned, elected Joseph as the new "President Archbishop of the Church" with Ignatius being his designated successor.  They further voiced their support of Aftimios's marriage, stating that "'inasmuch as it is merely a Canon of the European and Asiatic branches of the Holy Eastern Orthodox Church, that a Bishop should not be married, such has no valid weight on the American Church where conditions are dramatically opposite' and 'therefore the Holy North American Synod congratulates His Eminence on the moral courage in the step he has taken'" (ibid.).  Fr. Serafim then observes:  "This new thunderbolt was sufficient to effectively eliminate any authority the new Church might still claim to have&mdash;particularly when there were only six parishes by the summer of 1933 still adhering to the new Church" (ibid.).
-Joseph in fact denied making the agreement with Ignatius, "but he was already a sick man (and died on the 23rd of February 1934)" (ibid.).  Ignatius then left the new Church without letters and married in June of 1933 and, its claimed, began entering into relations with the representatives of the [[Living Church]] in America (the Soviet-sponsored pseudo-church), which had been competing (especially legally) with the jurisdiction of the Metropolia and the ROCOR.  He eventually broke relations even with the Living Church and returned to being an ''episcopus vagans'', then became pastor of a small community Church in 1942 where in 1947 he died still the pastor of that church in Middletown Springs, Vermont, but not before (again this is a claim) acting as an old catholic archbishop and  starting multiple small religious bodies, many of whom claim, contrary to Orthodox canons and traditions,  [[apostolic succession]] from him and the new Church.
+Joseph later denied making the agreement with Ignatius, "but he was already a sick man (and died on the 23rd of February 1934)" (ibid.).  Ignatius then got married himself in June of 1933 and began entering into relations with the representatives of the [[Living Church]] in America (the Soviet-sponsored pseudo-church), which had been competing (especially legally) with the jurisdiction of the Metropolia and the ROCOR.  He eventually broke relations even with the Living Church and returned to being an ''episcopus vagans'', dying as the pastor of a small Community Church in Middle Springs, Vermont, but not before starting multiple small religious bodies, many of whom claim [[apostolic succession]] from him.
 [[Image:Raphael of Brooklyn grave.jpg|right|300px|thumb|Burial place of St. Raphael of Brooklyn, Bp. Emmanuel (Abo-Hatab), and Bp. Sophronios (Beshara), [[Antiochian Village]]]]
 The only bishop left to the American Orthodox Catholic Church was Sophronios (Beshara), who then appealed to Platon for assistance and had also intended to contact Emmanuel (Abo-Hatab), but was deterred from doing so when Emmanuel died on [[May 29]], 1933, being buried by Platon (his gravestone reads [[May 30]]).  "Bp Sophronius, despite all the setbacks, seemed to take his new post as 'President Locum Tenens of the American Holy Synod' quite seriously, and although he wished to restore relations with Metr. Platon, he wanted to be accepted as an equal Head of a Church" (p. 42).  Platon was focussed primarily at that point on the arrival from Russia of the representative of the Patriarchate, Bp. Benjamin (Fedchenkov), who had been sent to investigate the ecclesiastical status of Orthodox America.  Thus Platon "felt he could not concern himself with the crumbling new Church and so the remaining priests and parishes wandered from one authority to another or became completely independent," with the exceptions of Hieromonk Boris and Priest Michael, who were received back into the authority of Moscow and the Metropolia, respectively.
-The following is denied by the North American Holy Synod of theoriginal American Church: Later in 1933, it is claimed that Sophronios officially removed and suspended Aftimios in October and deposed Ignatius, who had already left the church 4 months earlier, in November. There is no documentation to support this but there is an old newspaper article and according to Mariam's biography of her husband Sophronios congratulated the couple on their return home from Niagra Falls where they married.
+Later in 1933, Sophronios officially removed and suspended Aftimios in October and deposed Ignatius in November.  He still refused to submit to Platon or the Patriarchate, however:  "Despite the efforts of Bishop Benjamin and Hieromonk Boris, Bp Sophronius refused to consider being subordinate to Bishop Benjamin although he would have been allowed a considerable amount of independence and would have been permitted to continue to live on the West Coast" (ibid.).
-This is also denied by the North American Holy Synod of the AOCC which still exists: The "end" (according to some individuals) of the "Holy Eastern Orthodox Catholic and Apostolic Church in North America" came when Sophronios died in 1934 in Los Angeles.  (Fr. Serafim gives the date of his death as 1934, though his gravestone reads 1940.)  He is now buried at the [[Antiochian Village]] in Pennsylvania alongside St. [[Raphael of Brooklyn]] and Emmanuel (Abo-Hatab).
+The end of the "Holy Eastern Orthodox Catholic and Apostolic Church in North America" came when Sophronios died in 1934 in Los Angeles.  (Fr. Serafim gives the date of his death as 1934, though his gravestone reads 1940.)  He is now buried at the [[Antiochian Village]] in Pennsylvania alongside St. [[Raphael of Brooklyn]] and Emmanuel (Abo-Hatab).
 ==Analysis==
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 [[Image:Mariam Ofiesh grave.jpg|right|thumb|250px|Grave of Mariam Namey Ofiesh]]
-In 1995, a new synod was seated who the ethnic like to claim are an [[Independent Orthodox churches|independent]] group with all the corporate rights to the names "The Holy Eastern Orthodox Catholic and Apostolic Church in North America" (THEOCACNA) and "American Orthodox Catholic Church" (AOCC), regarding the church itself as having been "held in Locum Tenens due to lack of clergy" from 1966 to 1995[http://www.geocities.com/theocacnainc/trace.htm],
+In 2007, the group threatened canonical punishment against those who hold the mainstream interpretation of the history of the American Orthodox Catholic Church (i.e., that Aftimios was deposed, the jurisdiction dissolved, etc.)[http://www.geocities.com/theocacna/Decree.htm].  Much of the group's website is dedicated to claims of their legal and canonical authenticity and especially to their registration of various names and service marks.
 ==Sources==
@@ Line 98: / Line 90: @@
 *Gabriel, Archpriest Antony. ''The Ancient Church on New Shores: Antioch in North America'' (San Bernardino, California: St. Willibrord's Press, 1996), 44-55.
 *LaBat, Sean J. ''The Holy Eastern Orthodox Catholic and Apostolic Church in North America - 1927-1934, A Case Study in North American Missions'' (M.Div. thesis, St. Vladimir's Orthodox Theological Seminary, 1995).
 *Ofiesh, Mariam Namey. ''Archbishop Aftimios Ofiesh (1880-1966): A Biography Revealing His Contribution to Orthodoxy and Christendom'' (Sun City West, AZ: Abihider Co., 1999). (ISBN 0966090810)
 *Surrency, Archim. Serafim. ''The Quest for Orthodox Church Unity in America'' (New York: Sts. Boris and Gleb Press, 1973), 32-42.

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 [[Image:Mariam Ofiesh grave.jpg|right|thumb|250px|Grave of Mariam Namey Ofiesh]]
-In 2007, the group threatened canonical punishment against those who hold the mainstream interpretation of the history of the American Orthodox Catholic Church (i.e., that Aftimios was deposed, the jurisdiction dissolved, etc.)[http://www.geocities.com/theocacna/Decree.htm].  Much of the group's website is dedicated to claims of their legal and canonical authenticity and especially to their registration of various names and service marks.
+In 1995, a new synod was seated who the ethnic like to claim are an [[Independent Orthodox churches|independent]] group with all the corporate rights to the names "The Holy Eastern Orthodox Catholic and Apostolic Church in North America" (THEOCACNA) and "American Orthodox Catholic Church" (AOCC), regarding the church itself as having been "held in Locum Tenens due to lack of clergy" from 1966 to 1995[http://www.geocities.com/theocacnainc/trace.htm],
 ==Sources==

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 :"His Eminence, the Most Reverend Platon (Rozhdestvensky), the Metropolitan of Khersson and Odessa, has no proper, valid, legal, or effective appointment, credentials or authority to rule the North American Archdiocese of the Russian Orthodox Church in any capacity.  Such being the case it follows that from the departure of His Eminence Archbishop Alexander (Nemolovsky) that the lawful and canonical ruling headship of the Archdiocese of the Aleutian Islands and North America in the Patriarchal Russian Church has naturally been vested in the First Vicar and Senior Bishop in this Jurisdiction" therefore "the title and position of 'Metropolitan of North America and Canada' has no canonical existence in the Russian Church."  It is signed by "Aftimios, First Vicar and Senior Bishop in the Archdiocese of the Aleutian Islands and North America" (p. 39).
-Aftimios no doubt had in mind as he wrote such a letter that Platon had, at least in writing, already given him authority over all Orthodox Christians in North America.  Fr. Serafim continues and says that Aftimios's denunciation of Platon's authority had "little or no effect" in the Russian parishes and on their clergy; "presumably they knew of the 1924 Ukaz of Patriarch Tikhon suspending Platon but specifying that he was to continue to rule the Archdiocese until such time as a Bishop was sent to relieve him" (ibid.).  The announcement also had a negative effect on some members of the American Orthodox Catholic Church, as well, because two weeks after its being made public, Bp. Emmanuel (Abo-Hatab) requested [[canonical release]] from Aftimios (who reluctantly gave it) and then went over to Platon and with his direction tried to bring Syrian parishes away from Aftimios and back under the Metropolia.
+Aftimios no doubt had in mind as he wrote such a letter that Platon had, at least in writing, already given him authority over all Orthodox Christians in North America.  Fr. Serafim continues and says that Aftimios's denunciation of Platon's authority had "little or no effect" in the Russian parishes and on their clergy; "presumably they knew of the 1924 [[Ukaz]] of Patriarch Tikhon suspending Platon but specifying that he was to continue to rule the Archdiocese until such time as a Bishop was sent to relieve him" (ibid.).  The announcement also had a negative effect on some members of the American Orthodox Catholic Church, as well, because two weeks after its being made public, Bp. Emmanuel (Abo-Hatab) requested [[canonical release]] from Aftimios (who reluctantly gave it) and then went over to Platon and with his direction tried to bring Syrian parishes away from Aftimios and back under the Metropolia.
 Despite these troubles Aftimios nevertheless explored new opportunities and began negotiations to bring Bp. [[Theophan (Noli) of Durres|Fan (Noli)]] to the US from Germany to serve as a bishop in his church with jurisdiction over Albanian Orthodox Christians.  (Bp. Fan eventually did come to America, but under the auspices of the Metropolia.)  Aftimios continued to attempt to shore up his jurisdiction's legitimacy:

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 [[Image:Mariam Ofiesh grave.jpg|right|thumb|250px|Grave of Mariam Namey Ofiesh]]
-In 1995, an [[Independent Orthodox churches|independent]] group claiming the corporate rights to the names "The Holy Eastern Orthodox Catholic and Apostolic Church in North America" (THEOCACNA) and "American Orthodox Catholic Church" (AOCC), regarding the church itself as having been "held in Locum Tenens due to lack of clergy" from 1966 to 1995[http://www.geocities.com/theocacnainc/trace.htm], formed a new holy synod and included Mariam Namey Ofiesh (whom they regarded as the ''[[locum tenens]]'') among the members of its board of directors.  It has since declared itself successively a metropolitanate (1997) and then a patriarchate (2003).  In 1999 it suffered a major internal schism when four of its bishops broke from it and claimed the name for themselves.  In the same year, Mrs. Ofiesh retired from the board and departed this life the following year.  Much of the group's website is dedicated to claims of their legal and canonical authenticity and especially to their registration of various names and service marks.
+In 1995, an [[Independent Orthodox churches|independent]] group claiming the corporate rights to the names "The Holy Eastern Orthodox Catholic and Apostolic Church in North America" (THEOCACNA) and "American Orthodox Catholic Church" (AOCC), regarding the church itself as having been "held in Locum Tenens due to lack of clergy" from 1966 to 1995[http://www.geocities.com/theocacnainc/trace.htm], formed a new holy synod and included Mariam Namey Ofiesh (whom they regarded as the ''[[locum tenens]]'') among the members of its board of directors.  It has since declared itself successively a metropolitanate (1997) and then a patriarchate (2003).  In 1999 it suffered a major internal schism when four of its bishops broke from it and claimed the name for themselves.  In the same year, Mrs. Ofiesh retired from the board and departed this life the following year.
 ==Sources==