Bishop Emmanuel (Abou-Hatab)
-of-Brooklyn-(1890-1933).jpg)
Bishop Emmanuel as an archdeacon, standing beside Saint Raphael (Hawaweeny)
Bishop Emmanuel (Abou-Hatab) (1890-1933)
Abou may be spelt Abo, Abu (meaning "father of").
Abou-Hatab may be spelt Abou-Hatab, Abouhatab.
Emmanuel may be spelt Immanuil.
Early life of Rizkallah Abouhatab
In 1890, Rizkallah Abouhatab was born in Damascus, Syria.
In 2019, there was no particular information available in English about the earlier life of Rizkallah Abouhatab.
With regard to the family name "Abou-Hatab", this is how it is often written outside an Arabic-speaking culture, but it is not a true "family name". In Middle-Eastern countries, "Abou" means "father of" and usually it refers to the name of the eldest son. Sometimes the father himself is not addressed by his own name in informal address. This is a variant in reverse on the use of the patronymic. In cultures which use a patronymic, it can be difficult to find an equivalent to the surname that is customary in the west.
Rizkallah Abouhatab was, nevertheless, born into an Orthodox Christian family, and he was raised in the bosom of the Antiochian Orthodox Church.
He received his primary and secondary education in the Church School of the Patriarchate of Antioch in Damascus, Syria (at that time, part of the Ottoman Empire).
Higher education
After having completed his secondary education, Rizkallah Abouhatab travelled to the region now known as Lebanon, and he entered the Balamand Theological Seminary.
The time during which he grew up in Syria was that during which Patriarch Meletius II (Doumani) and Patriarch Gregory IV (Haddad) were serving. These patriarchs were very careful about the educational preparation of candidates for ordination to the Holy Priesthood, and to the Holy Episcopate. For this reason, Rizkallah was sent to Kiev in the Russian Empire for further study.
In 1904, Rizkallah entered the Kiev Theological Academy, from which he graduated in 1908.
Monastic tonsure
Rizkallah Abouhatab was very likely tonsured to be a monk at the Balamand Monastery (although it is possible that this occurred in Kiev), and he was given the name Emmanuel.
Another source indicates that for a time, he bore the name "Gregory".
Diaconal ordination
Likely in 1908, Monk Emmanuel (Abou-Hatab) was ordained to the Holy Diaconate.
Diaconal service
After the diaconal ordination, Hierodeacon Emmanuel (Abou-Hatab) was assigned to serve as secretary to Metropolitan Alexander (Tahan) of Tarsus.
Hierodeacon Emmanuel (Abou-Hatab) was elevated to the dignity of archdeacon (the monastic equivalent of protodeacon).
Transfer to North America, 1908
In 1908, at the invitation of the Bishop (Saint) Raphael (Hawaweeny) of Brooklyn, New York, Archdeacon Emmanuel (Abou-Hatab) was sent by Patriarch Gregory IV (Haddad) to North America, where he became part of the Syro-Arab Mission of the North American Diocese of the Russian Orthodox Church.
In October, 1909, Archdeacon Emmanuel accompanied Bishop Raphael (Hawaweeny) on a pastoral visit to Montréal, Québec, Canada, where Sayidna Raphael sanctified the Temple of Saint George.
Later in 1909, Archdeacon Emmanuel was assigned to serve for a time as a cleric of the Russian Church in Buenos Aires, Argentina.
Editor of “The Word” magazine
In addition to his efforts in organising the parish churches of the Syrian mission, Archdeacon Emmanuel (Abou-Hatab) served as the editor of the missionary magazine publication “Al Kalimat” (“The Word”). This magazine had been founded by Saint Raphael (Hawaweeny) in 1905.
In 1915, Bishop Raphael (Hawaweeny) fell asleep in the Lord.
Already at the time of the repose of Bishop Raphael, there was a concern about who would follow him. There was a desire to keep the Syro-Arabic Orthodox Christians together, and not to give opportunities to the divisive activities of Metropolitan Germanos (Shehadi). Nevertheless, the confusing atmosphere at the time caused a delay in the ordination of the next bishop. Archdeacon Emmanuel had been proposed as a candidate, but he declined in favour of Archimandrite Aftimios (Ofiesh).
During the interim, Archbishop Alexander (Nemolovsky) cared for the communities with the help of Archdeacon Emmanuel and the Priest Basil Kerbawy.
Presbyteral ordination, 1917
In 1917, Bishop Aftimios (Ofiesh) of Brooklyn (himself a new bishop) ordained the Archdeacon Emmanuel (Abou-Hatab) to the Holy Priesthood.
Pastoral service
Very soon after the ordination, the Hieromonk Emmanuel (Abou-Hatab) was elevated to the dignity of archimandrite.
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Archimandrite Emmanuel (Abou-Hatab) was assigned to care for the Syro-Arab parishes at the parish of Saint Nicholas in Montréal and other places also in Eastern Canada. For many years, he fulfilled his parish responsibilities in Canada, and he was the closest associate of Sayidna Aftimios.
American Orthodox Catholic Church, 1927
Archbishop Aftimios (Ofiesh) officially founded the American Orthodox Catholic Church in 1927.
The Russian Orthodox Greek Catholic Church in North America (ROGCCNA) originally supported the founding of this specifically North American Church which was to exercise a concentrated missionary activity on the continent amongst Americans and Canadians. The purpose of this entity was to establish a new tradition in America that was separate from any other particular ethnic or cultural traditions. In other words, it was an attempt to make it easier for those who did not have an ancestral connexion with one of the historically Orthodox Christian nations abroad to live in the Orthodox way of life in North America. This is one reason why the ROGCCNA would support the entity, whereas the Russian Orthodox Church Outside Russia (ROCOR) would not do so.
The movement to establish a new American tradition gained popularity. Within 4 years, the Church had received a charter from the ROGCCNA, and had ordained 4 bishops. The formal members developed a constitution for the new entity.
In this context, it was proposed and decided that Archimandrite Emmanuel (Abou-Hatab) would be ordained to the Holy Episcopate, not only to care for Orthodox Christians in Eastern Canada, but also to care for those Arabic-speakers who wished to remain within the ROGCCNA, rather than to join with the Antiochian Orthodox Christian Archdiocese which Bishop Victor (Abou-Assaley) had been sent from Syria to establish.
Episcopal ordination, 1927
On 11 September, 1927, Archimandrite Emmanuel (Abou-Hatab) was ordained to the Holy Episcopate by Archbishop Aftimios (Ofiesh) along with Bishops Theophilus (Pashkovsky) and Arseny (Chahovtsov).
Episcopal service
Bishop Emmanuel (Abou-Hatab) was assigned to serve as the Bishop of Montréal as a Vicar-Bishop to Archbishop Aftimios in order to administer the Syrian parishes in Canada under the “American Orthodox Catholic Church” (AOCCA). This entity was nurtured by the ROGCCNA.
During his time of episcopal service in the AOCCA, Bishop Emmanuel participated in the episcopal ordination of Bishop Sophronius (Bishar) of Los Angeles and of Joseph (Zhuk) of New York.
Return to the “Metropolia”, 1931
In 1931, Bishop Emmanuel separated from the American Orthodox Catholic Church (and from Archbishop Aftimios), and he rejoined the Russian “Metropolia”. At this time, Metropolitan Platon (Rozhdestvensky) of New York assigned him to Archbishop Aftimios’s previous episcopal see of Brooklyn.
At this time, Patriarch Alexander III (Tahan) was negotiating both with the Russian Orthodox Church and with the “Metropolia” in order to find a way to unite the Syro-Arabic flock.
By early 1933, Metropolitan Germanos (Shehadi) had finally returned to his diocese in Lebanon, and it was agreed that Bishop Emmanuel would be released to the Church of Antioch.
However, before this could happen, Bishop Emmanuel fell ill.
Repose, 1933
On 30 May, 1933, Bishop Emmanuel (Abou-Hatab) fell asleep in the Lord in New York.
The Funeral Services for the Burial of an Hierarch were led by Metropolitan Platon (Rozhdestvensky) in the Brooklyn cathedral.
After the funeral services, the body of Bishop Emmanuel (Abou-Hatab) was interred in a cemetery in New York.
The body of Bishop Emmanuel was later moved to the Antiochian Village in Ligonier, Pennsylvania, where he was interred in the same grave as Saint Raphael of Brooklyn.
Monument at Ligonier
— Bishop of Montréal 1927-1931. Preceded by : The see was created. Succeeded by : Bishop Anthony (Tereshchenko).
— Vicar-Bishop of the American Orthodox Catholic Church 1927-1931.
— Bishop of Brooklyn 1931-1933. Preceded by : Bishop Aftimios (Ofiesh). Succeeded by : ___.
— Vicar-Bishop of the Russian Orthodox Greek Catholic Church of North America 1931-1933.
Reflections
It was written by Dr. Joseph Zaitoun of the Patriarchate of Antioch, that Bishop Emmanuel (Abou-Hatab) kept a regular correspondence with Patriarch Alexander III (Tahan) of Antioch. He further indicated that Sayidna Emmanuel was known to be a very gentle and kind man. As a consequence of his personal disposition, support was sent from North America to needy monasteries and parishes in the Levant.
Since the Russian “Metropolia” had no candidates available to succeed Bishop Emmanuel in caring for the Syrian parishes within the ROGCCNA, the remaining Syrian parishes under the “Metropolia” were released to the Church of Antioch and to the Antiochian Archdiocese which had been established in North America in 1924.
'The Opening or Closing' by Elia Abu Madi He said it in the lament of the bishop Emmanuel Abu Hatab What a human preacher like the dove Let the people of speech be silent Outspoken more than every one of us This is the one who’s exhausted from returning the greetings (salutations) The way I look at it - I mean his silence it is more marvelous than a great army Consecrated for things on high, Eyelids slept before the darkness (the night) has come The beating one (his heart) in his chest before attaining his entire goals Hey people yearning for a star who appeared shortly, then (he) disappeared into the clouds And those who had the passion for a master who was needed for the grave disasters And his companion who had been mingling with him was Like a garden in which aroma and Smile Never missed, as in his shoes he was Separated from his companion for a thousand years Who will turn off after him? In the cleverly delinquent gimmick ? Who wipes the tears of sorrow And the wiping of the blood under the trachea ? O sleeping asleep in Cree Your sermons may worry even asleep News, the folk are perplexed Is the tirade is a chatter or a conclusion ? Is it true that all Mina It grinds it like a bone ? Is it true that the people of the highest And the credit after death such as the Altam ? Or after this sweet awakening Forget one's flatness and beauty ? The narrator becomes safe Who is the money and the infidelity ? The cases are in case No blemish, no harm, no revenge ? News, and event, we are all confused He is ignorant of us, and of a great enemy For whom is it permissible to live ? For whom is it that the eyes die ? Where is the house where there is no rip Do you have Dar es Salaam ? A safe sleep, a post-traumatic event As thought, do not call him, is not compatible أفاتحة أم ختام – إيليا أبو ماضي قالها في رثاء الاسقف … عمانوئيل أبو حطب ما وعظ الإنسان مثل الح … فليتّعظ بالصّمت أهل الكلام أفصح من كلّ فصيح بن … هذا الذي أعياه ردّ السلام إنّي أراه وهو صمته … أروع من جيش كبير لهام نامت جفون سهرت للعلى … من قبل أن ينجاب جنح الظلام وسكن الوّثاب في صدره … من قبل أن يدرك كلّ المرام يا لهفة القوم على كوكب … لاح قليلا واختفى في الغمام ولهفة الدّين على سيّد … كان يرّجى في الخطوب الجسام وصاحب قد كان في صحبه … كالروض فيه أرج وابتسام ما غاب عنّا وكأنّي به … يفصله عن صحبه ألف عام من الذي يطفىء من بعده … في المهج الحرّى ذكي الضرام؟ من الذي يمسح دمع الأسى … وماسح الأدمع تحت الرغام؟ يا نائما مستغرقا في الكرى … خطبك قد أقلق حتى النيام خبّر، فإنّ القوم في حيرة … هل الرّدى فاتحه أم ختام وهل صحيح أنّ كلّ المنى … يطحنها صرف الرّدى كالعظام ؟ وهل حقيق أنّ أهل العلى الفضل بعد الموت مثل الطغام؟ أم بعد هذا يقظة حلوة … ينها المرء الشقا والسّقام؟ ويصبح النابه في مأمن … من عنت المال وعيث الحسام؟ وتستوي الحالات في حالة … لا حيف يها، لا أذى ، لا انتقام؟ خبّر، وحدّث، كلّنا حائر … ذو اجهل منّا والأريب الهمام لأيّما أمر يعيش الورى ؟ … لأيّما أمر يموت الأنام؟ وأين دار ليس فيها شقا … إن لتكن هاتيك دار السلام؟ نم آمنا، فالمرء بعد الردى … كالفكر ، لا يزرى به ، لا يضام
References
“The Russian Mission in North America”
Additional information :
Archdiocese of Canada — Orthodox Church in America, “The Orthodox Church in Canada : A Chronology” (Ottawa : Archdiocese of Canada, 1988).
Boosahda, Elizabeth, "Arab-American Faces and Voices: The Origins of an Immigrant Community" (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.
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.
Reference to Bishop Emmanuel in Dr. Joseph Zeitoun's biography of Metropolitan Antony (Bashir)
OCA article about "The Russian Mission"
The "Russian Mission" in North America
Orthodoxwiki article about "The American Orthodox Catholic Church"
Arabic wiki/wiki article about "The American Orthodox Catholic Church"
Patriarch Alexander III (Tahan)
Metropolitan Platon (Rozhdestvensky)
Archbishop Alexander (Nemolovsky)
Archbishop Aftimios (Abdullah Ofiesh)
Orthodoxwiki article about the Church of Antioch
Wikipedia article about the Church of Antioch
The Antiochian Christian Orthodox Archdiocese of North America web-site
Orthodoxwiki article about the Antiochian Christian Orthodox Archdiocese of North America
Saint Nicholas Cathedral History
Saint George Antiochian Orthodox Church in Montréal, Québec