東儀天主教會
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東儀天主教會 are autonomous 〈在拉丁文中， sui iuris)〉particular Churches in full communion with the Bishop of Rome — the Pope. They preserve the liturgical, theological and devotional traditions of the various Eastern Christian Churches with which they are associated, and between which doctrinal differences exist, in particular between the 東正教會，東方正統教會以及 東方亞述教會 一些非中文的文字因为尚未翻譯而被隐藏，歡迎參與翻譯。
；但是所有的Eastern Catholics recognize that their faith is not at variance with that of other Eastern Catholics and of Latin Rite Catholics, whom they see as equal members of the same Catholic Church. In particular, they recognize the central role of the Bishop of Rome within the College of Bishops. They hold distinct forms (different both from the Latin forms and from those of other Eastern Catholic Churches) of liturgical worship, sacramental[1] and canonical discipline, terminology, traditional prayers and practices of piety. They preserve the special emphases and illuminations that Eastern Christianity has developed over the centuries, some of which Pope John Paul II illustrated in his apostolic letter Orientale Lumen of 2 May 1995.[2] Most Eastern Catholic Churches have counterparts in other Eastern Churches, whether Assyrian or Oriental Orthodox, from whom they are separated by a number of theological concerns, or the Eastern Orthodox Churches, from whom they are separated primarily by differences in understanding of the role of the Bishop of Rome within the College of Bishops. Eastern Catholics are in full communion with the Roman Pontiff, and in this sense are members of the Roman Catholic Church,[3] but they are not "Roman Catholics" in the narrower senses of that term, since they are not members of the local particular Church of Rome nor of the Western or Latin Church, which uses the Roman Rite liturgy and the other Latin liturgical rites.[4] The Eastern Catholic Churches were located historically in Eastern Europe, the Asian Middle East, Northern Africa and India, but are now, because of migration, found also in Western Europe, the Americas and Oceania to the extent of forming full-scale ecclesiastical structures such as eparchies, alongside the Latin dioceses. One country, Eritrea, has only an Eastern Catholic hierarchy, with no Latin structure. The terms Byzantine Catholics and Greek Catholic are used of those who belong to Churches that use the Byzantine liturgical rite. The terms Oriental Catholic and Eastern Catholic include these, but are broader, since they also cover Catholics who follow the Alexandrian, Antiochian, Armenian and Chaldean liturgical traditions.
[编辑] Juridical statusThe term Eastern Catholic Churches refers to 22 of the 23 autonomous particular Churches in communion with the Bishop of Rome. These Churches follow different Eastern Christian liturgical traditions: Alexandrian, Antiochian, Armenian, Byzantine and Chaldean [5]. Canonically, each Eastern Catholic Church is sui iuris or autonomous with respect to other Catholic Churches, whether Eastern or Latin, though all accept the spiritual and juridical authority of the Pope. Thus a Maronite Catholic is normally subject only to a Maronite bishop, not, for example to a Ukrainian or Latin Catholic bishop. However, if in a country the members of some particular Church are so few that no hierarchy of their own has been established there, their spiritual care is entrusted to a bishop of another ritual Church. This holds also for Latin Catholics: in Eritrea, they are placed in the care of bishops of the Ethiopic Catholic Church. Theologically, all the particular Churches can be viewed as "sister Churches".[6] According to the Second Vatican Council these Eastern Churches, along with the larger Latin Church share "equal dignity, so that none of them is superior to the others as regards rite and they enjoy the same rights and are under the same obligations, also in respect of preaching the Gospel to the whole world (cf. Mark 16:15) under the guidance of the Roman Pontiff."[7] The Eastern Catholic Churches are in full communion of faith and of acceptance of authority of the see of Rome, but retain their distinctive liturgical rites, laws and customs, traditional devotions and have their own theological emphases. Terminology may vary: for instance, diocese and eparchy, vicar general and protosyncellus, confirmation and chrismation are respectively Western and Eastern terms for the same realities. The sacraments ("mysteries") of baptism and chrismation are generally administered, according to the ancient tradition of the Church, one immediately after the other. Infants who are baptized and chrismated are also given the Eucharist.[8] [编辑] Terminology[编辑] The term "rite"The Code of Canons of the Eastern Churches defines the terms autonomous Church and rite: "A group of Christian faithful linked in accordance with the law by a hierarchy and expressly or tacitly recognized by the supreme authority of the Church as autonomous is in this Code called an autonomous Church" (canon 27);[9] and "1. A rite is the liturgical, theological, spiritual and disciplinary patrimony, culture and circumstances of history of a distinct people, by which its own manner of living the faith is manifested in each autonomous [sui iuris] Church. 2. The rites treated in this code, unless otherwise stated, are those which arise from the Alexandrian, Antiochene, Armenian, Chaldean and Constantinopolitan traditions" (canon 28)[10] In the past, the Eastern Catholic Churches have sometimes been referred to as "Eastern Rites." The Second Vatican Council spoke of them as "particular Churches or rites."[11] The older Latin Code of Canon Law, when speaking of the Eastern Churches, uses the terms "ritual Church"or "ritual Church sui iuris" (canons 111 and 112), and also speaks of "a subject of an Eastern rite"(canon 1015 §2), "Ordinaries of another rite" (canon 450 §1), "the faithful of a specific rite" (canon 476), etc. The use of the term "rite" to refer to the Eastern Churches, and the Western, has now become rare, however. A publication of the National Catholic Council of Catholic Bishops explains: "We have been accustomed to speaking of the Latin (Roman or Western) Rite or the Eastern Rites to designate these different Churches. However, the Church's contemporary legislation as contained in the Code of Canon Law and the Code of Canons of the Eastern Churches makes it clear that we ought to speak, not of rites, but of Churches. Canon 112 of the Code of Canon Law uses the phrase 'autonomous ritual Churches' to designate the various Churches." [12] Another publication explains: "The Eastern Churches are still mistakenly called 'Eastern-rite' Churches, a reference to their various liturgical histories. They are most properly called Eastern Churches, or Eastern Catholic Churches."[13] Care must indeed be taken to distinguish differing meanings of the word "rite." Apart from its reference to the patrimony of a particular Church, the word has been and sometimes, even if rarely, is still used of the particular Church itself. Thus, the term Latin rite can refer either to the Latin Church or to one or more of the Latin liturgical rites, which include the majority Roman Rite, but also the Ambrosian Rite, the Mozarabic Rite, and others. [编辑] The term "Uniate"The term Uniat or Uniate is applied to Eastern Catholics primarily by Eastern Orthodox, who sometimes give it pejorative overtones.[14] The term was also historically used, though less frequently, by Latin and Eastern Catholics, especially prior to the Second Vatican Council. [15] Official Catholic documents no longer use the term, due to its perceived negative overtones.[16] According to Eastern Orthodox Professor John Erickson of St Vladimir's Theological Seminary, "The term 'uniate' itself, once used with pride in the Roman communion, had long since come to be considered as pejorative. 'Eastern Rite Catholic' also was no longer in vogue because it might suggest that the Catholics in question differed from Latins only in the externals of worship. The Second Vatican Council affirmed rather that Eastern Catholics constituted churches, whose vocation was to provide a bridge to the separated churches of the East…"[17] [编辑] Eastern and Western (Latin) Catholics
Most Eastern Catholic Churches arose when a group within an ancient Christian Church that was in disagreement with the see of Rome chose to enter into full communion with that see. However, the Maronite Church claims never to have been separated from Rome, and has no counterpart Orthodox Church out of communion with the Pope. It is therefore inaccurate to refer to it as a "Uniate" Church. The Italo-Albanian Catholic Church has also never been out of communion with Rome, but, unlike the Maronite Church, it uses the same liturgical rite as the Eastern Orthodox Churches. The Syro-Malabar Church, based in Kerala, India, also claims never to have been knowingly out of communion with Rome. Other Christians of Kerala, who were originally of the same East-Syrian tradition, passed instead to the West-Syrian tradition and now form part of Oriental Orthodoxy. The canon law that the Eastern Catholic Churches have in common has been codified in the 1990 Code of Canons of the Eastern Churches, while the Western or Latin particular Church is governed by the Code of Canon Law, a second edition of which was issued in 1983. Within the Roman Curia, the dicastery that works with the Eastern Catholic Churches is the Congregation for the Oriental Churches, which, by law, includes as members all Eastern Catholic patriarchs and major archbishops. All Catholics are subject to the bishop of the eparchy or diocese (the local particular Church) to which they belong. They are also subject directly to the Pope, as is stated in canon 43 of the Code of Canons of the Eastern Churches and canon 331 of the Code of Canon Law. Most, but not all, Eastern Catholics are also directly subject to a patriarch, major archbishop, or metropolitan who has authority for all the bishops and the other faithful of his Rite or autonomous particular Church (canons 56 and 151 of the Code of Canons of the Eastern Churches). The distinction between autonomous (sui iuris) particular Churches (cf. Second Vatican Council: Decree on the Catholic Eastern Churches Orientalium Ecclesiarum, 2), [1] and non-autonomous "particular or local Churches (cf. Second Vatican Council, Decree on the Pastoral Office of Bishops in the Church Christus Dominus, 11) [2] is dealt with more fully in the article Particular Church. The Catholic patriarchs and major archbishops derive their titles from the sees of Alexandria (Copts), Antioch (Syrians, Melkites, Maronites), Babylonia (Chaldaeans), Cilicia (Armenians), Kyiv-Halyč (Ukrainians), Ernakulam-Angamaly (Syro-Malabars), Trivandrum (Syro-Malankaras), and Făgăraş-Alba Iulia (Romanians). (Within the Latin Church, there are the titles of Patriarch of Jerusalem, Lisbon, Venice, East Indies and West Indies. All except the first — the Latin Patriarch of Jerusalem — are merely honorary titles, and the last has fallen into disuse. They are irrelevant to the subject matter of this article.) [编辑] Historical background
Communion between Christian Churches has been broken over matters of faith, when each side accused the other of heresy or departure from the true faith (orthodoxy). Communion has been broken also because of disputes that do not involve matters of faith, as when there is disagreement about questions of authority or the legitimacy of the election of a particular bishop. In these latter cases, each side accuses the other of schism, but not of heresy. Major breaches of communion:
In each Church whose communion with the Church of Rome was broken by these three divisions, there arose, at various times, a group that considered it important to restore that communion. The see of Rome accepted them as they were: there was no question of requiring them to adopt the customs of the Latin Church. At a meeting in Balamand, Lebanon in June 1993, the Joint International Commission for the Theological Dialogue between the Roman Catholic Church and the Orthodox Church declared that these initiatives that "led to the union of certain communities with the See of Rome and brought with them, as a consequence, the breaking of communion with their Mother Churches of the East ... took place not without the interference of extra-ecclesial interests" (section 8 of the document); and that what has been called "uniatism" "can no longer be accepted either as a method to be followed nor as a model of the unity our Churches are seeking" (section 12). At the same time, the Commission stated:
As remarked earlier, the identity of the Maronite Church and of the Syro-Malabar Church is due to no such division within an Eastern Church. Eastern Catholic Churches make up 2% of the membership of the Catholic Church, and less than 10% of all Eastern Christians. [编辑] List of Eastern Catholic ChurchesThe Holy See's Annuario Pontificio gives the following list of Eastern Catholic Churches and of countries (or other political areas) in which they possess an episcopal ecclesiastical jurisdiction (date of reunion in parenthesis):
Note: Georgian Byzantine-Rite Catholics are not recognized as a particular Church (cf. canon 27 of the Code of Canons of the Eastern Churches). As is obvious from the above list, an individual autonomous particular Church may have distinct jurisdictions (local particular Churches) in several countries. The Ruthenian Catholic Church is organized in an exceptional way because of a constituent metropolia, the Byzantine Catholic Metropolitan Church of Pittsburgh, which is referred to also, but not officially, as the Byzantine Catholic Church in America. Canon law treats it as if it held the rank of an autonomous ("sui iuris") metropolitan particular Church because of the circumstances surrounding its 1969 erection as an ecclesiastical province. At that time, conditions in the Rusyn homeland, known as Carpatho-Rus, admitted no other solution because the Byzantine Catholic Church had been forcibly suppressed by the Soviet authorities. When Communist rule ended, the Eparchy of Mukacheve (founded in 1771) re-emerged. It has some 320,000 adherents, greater than the number in the Pittsburgh metropolia. In addition, an apostolic exarchate established in 1996 for Catholics of Byzantine rite in the Czech Republic is classed as another part of the Ruthenian Catholic Church. On an EWTN website the Apostolic Exarchate for Byzantine-rite Catholics in the Czech Republic is mentioned in a list of Eastern Churches, of which all the rest are autonomous particular Churches. This appears to be a mistake, since recognition within the Catholic Church of the autonomous status of a particular Church can only be granted by the Holy See (cf. canon 27 of the Code of Canons of the Eastern Churches), which instead classifies this Church as one of the constituent local particular Churches of the autonomous (sui iuris) Ruthenian Catholic Church. [编辑] Byzantine-rite Catholics of Georgian nationality or descentSome have treated Byzantine-rite Catholics within the Georgian Catholic Church as a separate particular Church with a reunion date of either 1861 or 1917. Stating that, in the 1930s, they had an Exarch, two interrelated websites,[3] [4] which misname him as Fr. Shio Batmanishviii, thus implicitly claim that Georgian Byzantine-Rite Catholics had by then been formed into an apostolic exarchate. The book, The Forgotten: Catholics of the Soviet Union Empire from Lenin through Stalin, by Father Christopher Zugger (Syracuse University Press 2001) states: "By 1936, the Byzantine Catholic Church of Georgia had two communities, served by a bishop and four priests, with 8,000 believers", and identifies the bishop as Shio Batmalashvili (pages 224 and following). These sources thus claim that a Georgian Byzantine-Rite Catholic Church existed, even if only as a local particular Church. However, since the establishment of a new hierarchical jurisdiction must be published in the Acta Apostolicae Sedis, and no mention of the erection of such a jurisdiction for Byzantine Georgian Catholics exists in that official gazette of the Holy See, the claim appears to be unfounded. Until 1994, the annual publication Catholic Almanac used to go further, listing "Georgian" among the Byzantine Rites or autonomous particular Churches. Until corrected in 1995, it appears to have been making a mistake similar to that which the equally unofficial EWTN site is now making about the Czech Byzantine-rite Catholics. Since the Annuario Pontificio of the 1930s does not mention Shio Batmalashvili, he may have been one of the priests secretly ordained bishops of titular sees for the service of the Church in the Soviet Union by French Jesuit Bishop Michel d'Herbigny, who was head of the Pontifical Commission "Pro Russia" from 1925 to 1934. Rather than exarch of a Georgian Byzantine exarchy, he will then have been apostolic administrator of the whole of the Latin diocese of Tiraspol, to which Georgian Catholics even of Byzantine rite belonged (cf. Oriente Cattolico (1974), page 194). In the circumstances then prevailing, the Holy See would have been incapable of and would not even have thought of setting up new dioceses or exarchates within the Soviet Union, especially not of Byzantine rite, since Byzantine-rite Catholics were being forced to become officially members of the Russian Orthodox Church. There was also a short-lived Byzantine Catholic movement among the ethnic Estonians in the Orthodox Church in Estonia during the inter-war period of the twentieth century, consisting of two to three parishes. This group was liquidated by the Soviet regime and is now extinct. [编辑] Biritual facultiesWhile "clerics and members of institutes of consecrated life are bound to observe their own rite faithfully,"[22] priests are occasionally given permission to celebrate the liturgy of a rite other than the priest's own rite, by what is known as a grant of "biritual faculties". The reason for this permission is usually the service of Catholics who have no priest of their own rite. Thus priests of the Syro-Malabar Church working as missionaries in areas of India in which there were no structures of their own Church, were authorized, while remaining priests of the Syro-Malabar Church, to use the Roman Rite in those areas, and Latin-Rite priests are, after due preparation, given permission to use an Eastern rite for the service of members of an Eastern Catholic Church living in a country in which there are no priests of their own particular Church. The Pope, to whose pastoral guidance the individual Churches both Eastern and Western are all equally entrusted,[23] can celebrate the liturgy according to any rite. However, because he is Bishop of Rome, he normally uses the Roman Rite. For a just cause (especially in order to foster Christian love and manifest the unity between the different particular Churches) and with the permission of the local bishop, priests of different autonomous ritual Churches may concelebrate, using strictly, without admixture, the rite of the principal celebrant; it is preferable that each wears the vestments of his own rite.[24] For this no indult of biritualism is required. Biritual faculties may concern not only clergy but also religious, enabling them to become members of an institute of an autonomous Church other than their own.[25] The laity are obliged to foster an understanding and appreciation of their own rite, and are held to observe it everywhere unless something is excepted by the law.[26] This does not forbid occasional or even, for a just cause, habitual participation in the liturgy of a different autonomous Church, Western or Eastern. The obligation of assisting at the Eucharist or, for members of some Eastern Churches, at Vespers, is satisfied wherever the liturgy is celebrated in a Catholic rite.[27] [编辑] Clerical celibacyEastern and Western Christian churches have different traditions concerning clerical celibacy. These differences and the resulting controversies have played a role in the relationship between the two groups in some Western countries. Most Eastern Churches distinguish between "monastic" and "non-monastic" clergy. Monastics do not necessarily live as monks or in monasteries, but have spent at least part of their period of training in such a context. Their monastic vows include a vow of celibate chastity. Bishops are normally selected from the monastic clergy, and in most Eastern Churches a large percentage of priests and deacons also are celibate, while a portion of the clergy (typically, parish priests) may be married. If a future priest or deacon is to be married, his marriage must take place before ordination to the diaconate. While in some countries the marriage continues usually to be arranged by the families, cultural changes sometimes make it difficult for such seminarians to find women prepared to be the wife of a priest, necessitating a hiatus in their studies. In countries where Eastern traditions prevail among Christians, a married clergy caused little controversy; but it aroused opposition in other countries to which Eastern Catholics immigrated. In response to requests from the Latin bishops of those countries, the Sacred Congregation for the Propagation of the Faith set out rules in a letter of 2 May 1890 to the Archbishop of Paris,[28] which the Congregation applied on 1 May 1897 to the United States,[29] stating that only celibates or widowed priests coming without their children should be permitted in the United States. This rule was restated with special reference to Catholics of Ruthenian Rite by the 1 March 1929 decree Cum data fuerit, which was renewed for a further ten years in 1939. Dissatisfaction by many Ruthenian Catholics in the United States gave rise to the American Carpatho-Russian Orthodox Diocese. Some Eastern Catholic Churches have decided to adopt mandatory clerical celibacy, as in the Latin Church. They include the Syriac Catholic Church, the Syro-Malankara Catholic Church and the Ethiopic Catholic Church. [编辑] References
[编辑] See also[编辑] External links[编辑] General
[编辑] Individual Churches
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