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A Word is Worth a Thousand Pictures Lesson 1; 78 Flavors, Endless Possibilities (Part 3 & 4)
Part 3: Turn the Page (Cont. from Parts 1 & 2) Below we'll look at a random section of writing that delves into our Page of Swords as under the influence or viewed from the Cups/relationships/motive perspective. (Tip: outwardly it often displays a conspicuous absence of Cups, or refers to Wands and Pentacles with Sword-like language.) This perspective can reveal insight into...
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Colonial Mills H031R024X120S Simply Home Solid Area Rug, Black
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Simply Home Solid Area Rug, Black
Practical. Colorful. Versatile. Maintenance-free. Find the perfect solid-color indoor/outdoor rug for your space.
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Console tables
Content by Conran Accents Console Table from John Lewis£350
Content by Conran Balance Console Table Oak from John Lewis£399
Design ideas with console tables
Today, console tables are seeing more use than just as a decorative piece. With more of them being designed for other uses than they have seen, it is no surprise to see them being used as desks, dressing tables, and even as media tables. A white console table done in a vintage style could certainly pass as a quality dressing table, while the same style in black could see double duty as an executive desk in a home office.
Console tables today are often designed in a non-traditional manner so far out there as to be considered modern works of art. An oak console table in the shape of an S holds glass shelves for artistic displays, while a mango or shabby chic console table finds a home in the kitchen displaying antique jugs and jars. A mirrored console table takes a place of honour at the end of an upstairs hallway, no doubt beneath an antique mirror, while the glass console table displays an variety of electronic media in the family room.


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Friday, February 5, 2010
Friday Discussion: Boxed Sets
This week's question comes from a RPG Circus interview we had last night we with James Raggi about boxed sets (the episode should drop shortly).
What do you look for in a boxed set RPG? A complete game? Maps? Dice? A reasonable price point? All of the above?
Have a great weekend!
10 comments:
- DeadGod said...
There are only 3 things I've ever purchased in boxed-set format: Metzer red box D&D, Ravenloft, and Dark Sun. It's not that I don't like boxed sets, its just that when I actually got around to being able to afford them with my own money, there weren't too many compelling boxed products on the market.
If I'm buying a game in a boxed set, I would like there to be extras: rules summary sheets, dice, play mats, or something. You have to justify putting it in a box (other than the lame excuse that there are two books.)
On the other hand, I feel like campaign settings are a much more natural thing to put in a box. It should have a setting book, a map, and lots of bonus points if there is also an adventure. I liked the 2ed format of splitting the rules material into one book and the setting fluff into another.
- February 5, 2010 at 10:01 AM
- clash bowley said...
I'm not a box set kindova guy, so I'm not your target audience, but I wish the Colts the best in the Super Bowl! If it can't be my Pats, and they never had a prayer this year, I'm happy with the Colts.
- February 5, 2010 at 10:30 AM
- Carpe Guitarrem said...
In a boxed set, I'm definitely looking for not only a playable RPG, but also an RPG that allows for a decent level of customization, which can of course be expanded if there are splatbooks to be had. Dice are also a definite must.
I really, really like the idea of including maps and other "goodies" to help enhance the environment and atmosphere.
And, of course, pricing is a good point, although for a boxed set, I'd be willing to shell out a bit more.
- February 5, 2010 at 11:05 AM
- newbiedm said...
My favorite D&D excperiences come from boxed sets. I had the red box, the blue box, Forgotten Realms, Council of Wyrms, & Ravenloft. I loved the poster maps with the transparent hex grids. Exploring hexes was a great way to pass the time, as was tracking the journey on the map buy figuring out distances and quickest way to places. Good times.
- February 5, 2010 at 12:51 PM
- 1d30 said...
If it's going to be sold in a box it has to contain things that you wouldn't be able to put on a bookshelf, or else it has to have a lot of little pieces.
One acceptable set of contents was the old 2E Ravenloft boxed set. It contained weird dice, cards for gypsy fortune-telling, a couple thick softcover sourcebooks, and a bunch of loose Monstrous Manual pages.
Another would be the Spelljammer boxed set. It contained sheets of cutout cardstock ship miniatures and counters, a black star-scape paper hex mat, a couple softcover sourcebooks, and Monstrous Manual pages.
The Myth Drannor boxed set had booklet-sized cardstock DM aids for things like lists of traps, random treasures, wild magic surges, and single-level dungeons scattered throughout the ruined city. It also had a couple softcover books and a large map.
Night Below included cardstock counter sheets for monsters. I love these because not everyone has 30 of one creature or even one of a rare type commonly found in the module. (Avoiding spoilers here). They're also very convenient to carry with you to a game, if you aren't playing at your house. I wish every boxed set came with these top-down view monster counters. I can't find anything like it on the Blogotubes.
I'd say a boxed set could be justified if there are a few books that can't be used individually. For example, if you check out your used bookstore, you might find books from boxed sets that have been broken up (for whatever reason). Although this is probably more of a reason to compile it all in one book rather than in a boxed set.
One could argue that 1 set of 3-4 booklets could be put in a boxed set. You can't just print a longer booklet because there are page count limits inherent in the format. But paying more for production of a box goes against the whole purpose of using a booklet format anyway - you might as well use a full size book format with the compiled set and skip the box.
- February 5, 2010 at 1:20 PM
- Josh said...
Rule books, dice, maps, player/monster markers (to put on the maps), a campaign setting and an adventure with pre-made player characters. In other words, I think a boxed set is something you can just open up and play without the need to buy anything else.
- February 5, 2010 at 2:55 PM
- Joseph said...
Another advantage of a boxed set is the portability factor. It's far easier to grab a box, shove this evening's module inside, and take off, rather than lugging a milk crate full of gaming supplies (as I myself do even today).
- February 5, 2010 at 6:34 PM
- Lloyd Ritchey said...
I did boxed sets well into the early 1990's. Old-school D&D gave way to FASA's Battletech and it's many related boxed set games. Ever since truly committing myself to strictly pen and paper RPGs though, I see less and less purpose for them. I hear the hotly anticipated Dragon Age pen & paper RPG has been released in boxed sets. Perhaps there'll be a harkening back to those days though somehow I don't think so.
- February 5, 2010 at 6:46 PM
- Eric Wilde said...
The box should have everything I need to play the game: rules, dice, some setting information (if appropriate to the game) and an adventure or two. And, as DeadGod mentioned, it should have something that justifies putting it in a box instead of a PDF online or just a single book.
No, two books does not justify a box. Putting two books into a box only justifies just producing one book.
- February 5, 2010 at 9:03 PM
- sacha3791 said...
I used to be a sucker for boxed sets, back when I bought RPG stuff as if it was going out of fashion. These days if I were to seriously consider buying one, I'd like to see:
1. A players' book.
2. A GMs book.
3. A setting book, complete with an introductory adventure and several adventure outlines.
4. Maps. Lots of tasty maps.
5. Card-stock counters.
6. Dice.
Basically I'd want to get a complete game that I can use straight out of the box, without the need to buy any extra materials and that will last me for a goodly number of sessions.
I don't want much do I? ;o)
- February 7, 2010 at 7:20 AM


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PASADENA, Md. (AP) - A woman whose body was found in the woods behind a shopping center has been identified, and Anne Arundel County police say she was a homicide victim.
Police identified the woman on Friday as 20-year-old Jessica Lynn Lee of Brooklyn Park. She had been missing since May. Her body was identified through DNA comparison.
Her body was found earlier this month after a man told police he was walking in the woods when he saw what appeared to be a human skull. A search team recovered additional remains.
Lee's mother, Ann Burke, says she doesn't know who would have wanted to harm her daughter. Burke is now caring for Lee's 16-month-old daughter.
(Copyright 2012 The Associated Press. All rights reserved. This material may not be published, broadcast, rewritten or redistributed.)


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Winners Circle Nights at Peermont Mondazur
01 September 2014 - 31 December 2014
Use your Winners Circle card and get up to 50% discount on your Hotel stay!
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Leaves are smooth and rounded, apple green with a creamy edge. Hosta Fragrant Bouquet forms a large and attractive mound with incredible fragrance in August. Blush lavender buds open to near white and offer quite large flowers. This selection is noted for its vigor and fragrance.
Hosta thrive in shade, even in competition with tree roots, hurray! It is hard to find a garden that won't benefit from incorporating some Hosta.
Hosta display lush foliage in diverse colors, heights, and textures. Their ability to excel in deep shade have captured gardener's hearts everywhere.
Deadheading will improve the appearance of Hosta, but birds love the seeds, and some Hosta will self sow, but not usually true to the parent. Remove soupy frozen foliage in the late fall or early spring. Can be divided in spring or fall every 3-5 years.
Our plants are all grown in plantable fiber pots that grow incredibly vigorous plants, eliminate transplant shock, and are 100% biodegradable. They have tremendous advantages over plastic pots.
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- la 2008 2009 audi q5
Audi Q5 hits America carrying $37,200 MSRP
by Sam Abuelsamid (RSS feed) on Feb 6th, 2009 at 1:57PM
Audi has finally announced U.S. pricing for its new Q5 mid-sized crossover. For America, there is currently only one powertrain combination available, a 3.2-liter FSI V6 with quattro all-wheel drive, and that comes with a starting price of $37,200. Just as Starbucks calls a small coffee "Tall", Audi's entry level Q5 is labeled as Premium. From there, you can go to Premium Plus specification or Prestige at $41,500 and a lofty $48,200 respectively. Add the $825 delivery charge, taxes, and other ancillary fees, and it should be easy to go well north of 50 grand. The Q5 comes standard with... Read More


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Welcome to Rudding Park
No. 1 Hotel in the UK - TripAdvisor Traveller's Choice Awards 2013.
Award winning Rudding Park is one of the most beautiful hotels in Harrogate, North Yorkshire. A privately owned AA 4 Red Star hotel and spa with a gym, private cinema, 2 AA Rosette Clocktower restaurant and 18 hole parkland golf course.
Set amongst beautiful landscaped gardens and woodland, Rudding Park is one of the most relaxing hotels in Harrogate within easy access of both York and Leeds.


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|SOKC Tolkien's Middle Earth Exploration
Event Type: Book Discussion
Age Group(s): Teens
Date: 7/15/2013
Start Time: 2:00 PM
End Time: 3:15 PM
Experience the world of Tolkien's The Hobbit. Learn the science behind fire breathing and glowing swords. Discover riddles, rings and other hobbit things as you navigate dark passages, traverse a spider's web and explore the many wonders of Middle Earth. Limit 40 per workshop. Registration required.Library: SOKC Driving Directions
Location: Room A/B
Presenter: Science Museum of Oklahoma
Status: Closed


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Intervention: (S02.Ep.02) Audrey & Howard DVD
Sale Price: $19.99
To Order by Phone Call 1-800-344-6336
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- Format: Closed-captioned, Color, DVD-Video, NTSC
- Rating: Not Rated
- Number of Discs: 1
- Run Time: 50 Minutes
- Region: Region 1
- Aspect Ratio: 1.33:1
- Language: English
- Studio: A&E Home Video
- DVD Release Date: November 6, 2005
A heroin addict on the skids and an elite driving instructor each face a crossroads in this episode.
- The search for a rush to replace speed has led a driving instructor to a crisis.
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In INTERVENTION, people confront their darkest demons and seek a route to redemption. From compulsive gamblers to shopaholics, drug addicts to young people estranged from their families, INTERVENTION features real people at the breaking point as they are confronted by friends and family. In fly-on-the-wall style, INTERVENTION captures the drama as people grapple with their demons in an attempt to chart a course to recovery.
Audrey, 24, was popular and artistic. Now, she is a heroin addict living on the streets. She has been an addict for 5 years and her family feels like the next time they will see her she will be in a coffin. They plan an intervention to save her, if they can. Howard, 39, is a driving instructor to celebrities, the CIA, and the FBI, but he drinks when he can't get the rush of driving fast. Now, Howard's doctor has told him his liver is failing, and unless he stops drinking, he will die.


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Passion on both sides of Oregon tuition debate
Feb 13, 2013 | 1 Comment
By JONATHAN J. COOPER
Of the Associated Press
SALEM — Oregon lawmakers heard passionate appeals Wednesday from people on both sides of the debate over providing in-state tuition for young immigrants brought illegally to the United States as children.
A state House committee could vote by the end of the week on whether to advance the measure to the full House of Representatives.
Students considered Oregon residents pay about $20,000 less per year at the state's largest universities. Illegal immigrants pay the higher tuition rate charged to out-of-state and international students.
Young illegal immigrants told lawmakers they've worked hard in high school and dream of going to college but could never afford the nonresident tuition.
"You don't know how it is not to be able to dream to go to college, not because you're not smart, but because you have no way to pay for it," said Hugo Nicolas, a Chemeketa Community College student from Salem who was brought illegally to the U.S. when he was 11.
Opponents say the measure would confer a benefit to illegal immigrants that isn't available to U.S. citizens who happen to live in other states.
"I think we're cheapening the value of being a citizen of the United States," Don Nash, of Lake Oswego, told lawmakers.
House Bill 2787 would allow illegal immigrants to pay resident tuition at Oregon's seven public universities if they've graduated from an Oregon high school and lived in the United States for at least five years, at least three of them in Oregon. They'd have to sign an affidavit swearing they'll apply to legalize their immigration status as soon as they're legally eligible.
Illegal immigrants can't legally work in the United States, but proponents say President Barack Obama's push for a federal immigration overhaul could create a pathway to citizenship for many. They say children have no control over the decision to immigrate without legal documents.
"The only way this bill could be broadly applicable is with the passage of a mass amnesty on the federal level," said Cynthia Kendoll, of Salem.
Resident tuition and fees for 15 credits at the University of Oregon, the average course load, are currently $9,310 per year. For nonresidents, it's $28,650.
"When I think about my future after high school, I think about the opportunities that are being closed because of my legal status, when I worked as much or more than other students." said Karla Castaneda, a junior at Parkrose High School in Portland whose family illegally immigrated when she was 4. "I didn't do anything wrong. I attend school. I get good grades. And I help my community."
Illegal immigrants would be subject to the same entrance requirements as other university applicants and would not be eligible for state or federal financial aid.
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Obviously children aren't responsible for their parents behavior (legal or not). I have mixed feelings about this, because I feel right now the U.S. is squeezed to a point of serious instability and much of it is through outsourcing jobs, while importing people. (not so much the illegal people).. It would have been nice to have the dept of labor stats work with immigration to build a solid economy that worked for everyone, but instead they decided to have it work for the wealthy.
"We can have concentrated wealth in the hands of a few or we can have democracy, but we cannot have both"
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You must earn 10,000 points to post other members' whiteboard
Care to be buddies? It would be nice to add you as a buddy! Come see my profile page! Have a nice week! Ron
Were you referring to the fact that under the Obama Administration domestic oil and gas production has increased so much that it is at its highest level in decades, or were you referring to the fact that the BLM once again approved a new pipeline, after a court challenge?
Congratulations on posting for 260 consecutive days,, that's dedication. YB.Shep
At least with driving, flying, and walking - I have some choice in the matter.....and as for breathing air - everyone will live - it is quality of life that is affected - just ask anyone with asthma or COPD. As for pipelines that might leak or have accidents - ask people in Arkansas and Michigan how those pipeline
-small risks- affected their lives and those of their towns - and still are even though not in daily news. Some people just need to get their heds out of the sand.
Welcome aboard buddy, have a nice weekend
Ten years on GB that's real dedication ....
Be my Cleveland gas buddy
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I would very much enjoy having you post in my new "STATE" ranking topic in the "just for fun" topic section. I hope to attract posters from many states.
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Eastern Catholic Churches
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The Eastern Catholic Churches[1] are self-governing particular churches in full communion with the Pope. Together with the Latin Church, they make up the Catholic Church. Their liturgical, devotional and theological traditions are shared with other Eastern Christian churches with which they were once associated, such as the Eastern Orthodox and Oriental Orthodox Churches.
Although some theological issues divide them from Eastern churches not in communion with Rome, for example the role and authority of the Pope, they admit members of such churches to the Eucharist and the other sacraments in the circumstances indicated in canon law.[2]
As a result of migration, Eastern Catholic Churches have spread from Eastern Europe, the Middle East, North Africa and India to Western Europe, the Americas and Oceania where eparchies have been established alongside the Latin dioceses.
Eastern Catholic liturgies include those of the Byzantine, Alexandrian, Antiochian, Armenian and East Syrian Rites.
- 1 Juridical status
- 2 Terminology
- 3 Emergence of Eastern Catholicism
- 4 Supreme authority
- 5 Eastern patriarchs and major archbishops
- 6 Historical background
- 7 Numbers
- 8 Orientalium Dignitas
- 9 Modern reforms
- 10 List of Churches
- 11 Bi-ritual faculties
- 12 Clerical celibacy
- 13 See also
- 14 References
- 15 External links
Juridical status[edit]
The term Eastern Catholic Churches refers to 22 of the 23 autonomous particular Churches in communion with the Bishop of Rome. Every diocese is a particular Church, but not an autonomous one in the sense in which the word is applied to these 22 Churches. They follow different Eastern Christian liturgical traditions: Alexandrian, Antiochian, Armenian, Byzantine and East Syrian Rite.[3]
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. However, if members of a particular Church are so few that no hierarchy of their own has been established, their spiritual care is entrusted to a bishop of another ritual Church, as Eritrea's Latin Rite Catholics are in the care of the Eastern Rite Ethiopian Catholic Church.
Theologically, all the particular Churches can be viewed as "sister Churches".[4] 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."[5]
The Eastern Catholic Churches are in full communion of faith with the whole of the Catholic Church. While they accept the canonical authority of the See of Rome, they retain their distinctive liturgical rites, laws, customs and 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 mysteries (sacraments) 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.[6]
The Eastern Catholic Churches are represented in the Holy See and the Roman Curia through the Congregation for the Oriental Churches, which "is made up of a Cardinal Prefect (who directs and represents it with the help of a Secretary) and 27 Cardinals, one Archbishop and 4 Bishops, designated by the Pope ad quinquennium (for a five-year period). Members by right are the Patriarchs and the Major Archbishops of the Oriental Churches and the President of the Pontifical Council for the Promotion of Unity among Christians."[7]
The greatest numbers of Eastern Catholics may be found in Eastern Europe (Ukraine, Romania, Slovakia), North Africa and the Middle East (Egypt, Iraq, Lebanon, Syria) and India.
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Although Eastern Catholics are in full communion with the Pope, and are members of the larger Catholic Church,[8][9] they are not members of the Western or Latin Church, which uses the Latin liturgical rites, among which the Roman Rite is the most widespread.[10]
Care must be taken to distinguish different meanings of the word rite. Apart from its reference to the liturgical patrimony of a particular Church, the word has been and is still sometimes, even if rarely, officially 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.
In the Code of Canons of the Eastern Churches (published in 1990), the terms autonomous Church and rite are thus defined:
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).[11]
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 that arise from the Alexandrian, Antiochene, Armenian, Chaldean and Constantinopolitan traditions" (canon 28)[12] (not just a liturgical heritage, but also a theological, spiritual and disciplinary heritage characteristic of peoples' culture and the circumstances of their history).
When speaking of the Eastern Catholic Churches, the 1983 Latin Code of Canon Law 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 Second Vatican Council spoke of the Eastern Catholic Churches as "particular Churches or rites".[13]
A publication of the then-National Council of Catholic Bishops stated: "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."[14] And a writer in a periodical of January 2006 declared: "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."[1] However, the term "rite" continues to be used. The Code of Canon Law forbids a Latin bishop to ordain, without permission of the Holy See, a subject of his who is "of an Eastern rite" (not "who uses an Eastern rite", the faculty for which is sometimes granted to Latin clergy).[15] And in his motu proprio Summorum Pontificum of 7 July 2007, Pope Benedict XVI said that priests of the "Latin rite" (not priests who normally use either the Roman or the Ambrosian or any other one of the Latin liturgical rites) were free, under certain conditions, to use either of two editions of the Roman Missal.
The term Uniat or Uniate is applied to those Eastern Catholic churches which were previously Eastern Orthodox churches, primarily by Eastern Orthodox. The term is considered to have a derogatory connotation,[16] though it was occasionally used by Latin and Eastern Catholics, prior to the Second Vatican Council.[17] Official Catholic documents no longer use the term, due to its perceived negative overtones.[18] According to Professor John Erickson of Saint Vladimir's Orthodox 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."[19]
Emergence of Eastern Catholicism[edit]
Most Eastern Catholic churches arose when a group within an ancient church in disagreement with the See of Rome returned to full communion with that see. Two Eastern Catholic churches have never broken communion with the Bishop of Rome since the beginning:
- The Maronite Church, which was never out of communion with Rome and has no counterpart in Eastern Orthodoxy.
- The Italo-Albanian Catholic Church which, unlike the Maronite Church, uses the same liturgical rite as the Eastern Orthodox Church.
The canon law that the Eastern Catholic churches have in common was codified in the 1990 Code of Canons of the Eastern Churches. 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.
Under the Code of Canons of the Eastern churches, the Pope has supreme, full, immediate and universal ordinary authority in the whole Catholic Church, which he can always freely exercise.[20] The full description is under Title 3, Canons 42 to 54 of the Code of Canons of the Eastern Churches.
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Eastern patriarchs and major archbishops[edit]
The Catholic patriarchs and major archbishops derive their titles from the sees of Alexandria (Coptic), Antioch (Syriac, Melkite, Maronite), Babylonia (Chaldaean), Cilicia (Armenian), Kiev-Halych (Ukrainian), Ernakulam-Angamaly (Syro-Malabar), Thiruvananthapuram (Syro-Malankara), and Făgăraş-Alba Iulia (Romanian). The Eastern Churches are governed in accordance with the Code of Canons of the Eastern Churches.[21][22]
Within their proper sui iuris churches there is no difference between patriarchs and major archbishops. However, differences exist in the order of precedence (i.e. patriarchs take precedence over major archbishops) and in the mode of accession: The election of major archbishops has to be confirmed by the pope before they are allowed to take office.[23] No papal confirmation is needed for newly elected patriarchs before they take office. They are just required to ask the pope as soon as possible to grant them ecclesiastical communion.[24][25]
Historical background[edit]
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 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:
First Council of Ephesus (431 AD)[edit]
In 431 the Churches that accepted the teaching of the First Council of Ephesus (which condemned the views of Nestorius) classified as heretics those who rejected the Council's statements. The Church of the East which was mainly under Sassanid Empire never accepted the council's views. It later experienced a period of great expansion in Asia before collapsing after the Mongol invasion of the Middle East in the 14th century.
Monuments of their presence still exist in China. Now they are relatively few in numbers and are divided into three Churches, of which the Chaldaean Church, which is in communion with Rome, is the most numerous, while the others have recently split between the Assyrian Church of the East and the Ancient Church of the East.
Council of Chalcedon (451 AD)[edit]
In 451 those who accepted the Council of Chalcedon similarly classified those who rejected it as Monophysite heretics. The Churches that refused to accept the Council considered instead that it was they who were orthodox; they reject the description Monophysite, preferring instead Miaphysite. They are often called, in English, Oriental Orthodox Churches, to distinguish them from the Eastern Orthodox Churches.
This distinction—by which the words oriental and eastern, words that in themselves have exactly the same meaning, are used as labels for two different realities—is impossible in most other languages and is not universally accepted even in English. These churches are also referred to as pre-Chalcedonian or, now more rarely, as non-Chalcedonian or anti-Chalcedonian. In languages other than English, other means are used to distinguish the two families of Churches. Some reserve the term "Orthodox" for those that are here called "Eastern Orthodox" Churches, but members of what are then called "Oriental/Eastern Orthodox" Churches consider this unfair.
East–West Schism (1054)[edit]
The East–West Schism came about in a context of cultural differences between the Greek-speaking East and the Latin-speaking West and of rivalry between the Churches in Rome—which claimed a primacy not merely of honour but also of authority—and in Constantinople, which claimed parity with Rome.[26] The rivalry and lack of comprehension gave rise to controversies, some of which appear already in the acts of the Quinisext Council of 692. At the Council of Florence (1431–1445), these controversies about Western theological elaborations and usages were identified as, chiefly, the insertion of "Filioque" in the Nicene Creed, the use of unleavened bread for the Eucharist, Purgatory, and the authority of the Pope.[27]
The schism is conventionally dated to 1054, when the Patriarch of Constantinople and the Papal Legate Humbert of Mourmoutiers issued mutual excommunications that have since been revoked. In spite of that event, for many years both Churches continued to maintain friendly relations and seemed to be unaware of any formal or final rupture.[28]
However, estrangement continued to grow. In 1190 Theodore Balsamon, Patriarch of Antioch, declared that "no Latin should be given Communion unless he first declares that he will abstain from the doctrines and customs that separate him from us";[29] and the sack of Constantinople in 1204 by the participants in the Fourth Crusade was seen as the West's ultimate outrage. By then, each side considered that the other no longer belonged to the Church that was orthodox and catholic. But with the passage of centuries, it became customary to refer to the Eastern side as the Orthodox Church and the Western as the Catholic Church, without either side thereby renouncing its claim to be the truly orthodox or the truly catholic Church. The Churches that sided with Constantinople are known collectively as the Eastern Orthodox Churches.
Attempts at restoring communion[edit]
Within each Church, no longer in communion with the Church of Rome, there arose a group that considered it important to restore that communion. In 1438, the Council of Florence convened, which featured a strong dialogue focused on understanding the theological differences between the East and West, with the hope of reuniting the Catholic and Orthodox churches.[30] Several eastern churches reunited, forming Eastern Catholic Churches. The See of Rome accepted them without requiring that they adopt the customs of the Latin Church, so that they all have their own "liturgical, theological, spiritual and disciplinary heritage, differentiated by peoples' culture and historical circumstances, that finds expression in each sui iuris Church's own way of living the faith".[31]
At a meeting at Balamand Monastery, Lebanon in June 1993, the Joint International Commission for the Theological Dialogue between the 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).
Likewise, the Commission acknowledged that "unacceptable means" were used in attempts to force Eastern Catholics to return to the Orthodox Church (paragraph 11). The missionary outlook and proselytism that accompanied the Unia (paragraph 10), was recognized to be incompatible with the rediscovery of each other as "Sister Churches" (section 12). Thus, the Commission concluded that the "missionary apostolate ... which 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."[32]
At the same time, the Commission stated:
- Concerning the Eastern Catholic Churches, it is clear that they, as part of the Catholic Communion, have the right to exist and to act in response to the spiritual needs of their faithful.[33]
- The Oriental Catholic Churches who have desired to re-establish full communion with the See of Rome and have remained faithful to it, have the rights and obligations connected with this communion.[34]
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Eastern Catholic Churches make up a small percentage of the membership in the Catholic Church when compared to the Latin Church, which has over one billion members. The 2008 statistics collected by the CNEWA show that Syriac Christians make up 47% of Eastern Catholics and Byzantine Christians make up 46%. The three largest Eastern churches are the Byzantine Ukrainian Greek Catholic Church with 4.3 million members (25%), the Syriac Syro-Malabar Catholic Church at 3.9 million faithful (23%), and the Maronite Catholic Church with 3.29 million faithful (20%).[35]
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Orientalium Dignitas[edit]
On 30 November 1894 Pope Leo XIII issued the apostolic constitution Orientalium Dignitas in which he stated:
The Churches of the East are worthy of the glory and reverence that they hold throughout the whole of Christendom in virtue of those extremely ancient, singular memorials that they have bequeathed to us. For it was in that part of the world that the first actions for the redemption of the human race began, in accord with the all-kind plan of God. They swiftly gave forth their yield: there flowered in first blush the glories of preaching the True Faith to the nations, of martyrdom, and of holiness. They gave us the first joys of the fruits of salvation. From them has come a wondrously grand and powerful flood of benefits upon the other peoples of the world, no matter how far-flung. When blessed Peter, the Prince of the Apostles, intended to cast down the manifold wickedness of error and vice, in accord with the will of Heaven, he brought the light of divine Truth, the Gospel of peace, freedom in Christ to the metropolis of the Gentiles.[38]
As Adrian Fortescue wrote, Pope Leo "begins by explaining again that the ancient Eastern rites are a witness to the Apostolicity of the Catholic Church, that their diversity, consistent with unity of the faith, is itself a witness to the unity of the Church, that they add to her dignity and honour. He says that the Catholic Church does not possess one rite only, but that she embraces all the ancient rites of Christendom; her unity consists not in a mechanical uniformity of all her parts, but on the contrary, in their variety, according in one principle and vivified by it."[39]
Leo declared still in force Pope Benedict XIV's encyclical Demandatam, addressed to the Patriarch and the Bishops of the Melkite Catholic Church, in which Pope Benedict forbade Latin Rite clergy to induce Melkite Catholics to transfer to the Latin rite, and he broadened this prohibition to cover all Eastern Catholics, declaring: "Any Latin rite missionary, whether of the secular or religious clergy, who induces with his advice or assistance any Eastern rite faithful to transfer to the Latin rite, will be deposed and excluded from his benefice in addition to the ipso facto suspension a divinis and other punishments that he will incur as imposed in the aforesaid Constitution Demandatam."[40]
Modern reforms[edit]
There had been confusion on the part of Western clergy as to the legitimacy of a presence of the Churches of the East in countries seen as belonging to the West, despite firm and repeated papal confirmation of these Churches' universal character. The Second Vatican Council brought the reform impulse to visible fruition. Several documents, both during and after Vatican II have led to significant reform and development within the Eastern Catholic Churches.
Orientalium Ecclesiarum[edit]
In the decree Orientalium Ecclesiarum[41] (21 November 1964), dealing with the Churches of Eastern Christianity, the Second Vatican Council directed that the traditions of the Eastern Catholic Churches should be maintained. It declared that "it is the mind of the Catholic Church that each individual Church or Rite should retain its traditions whole and entire and likewise that it should adapt its way of life to the different needs of time and place" (paragraph 2), and that they should all "preserve their legitimate liturgical rite and their established way of life, and ... these may not be altered except to obtain for themselves an organic improvement" (para. 6; cf. 22).
It confirmed and approved the ancient discipline of the sacraments existing in the Eastern Churches, and the ritual practices connected with their celebration and administration, and declared its ardent desire that this should be re-established, if circumstances warranted (para. 12). It applied this in particular to administration of Confirmation by priests (para. 13). It expressed the wish that, where the permanent diaconate (ordination as deacons of men who are not intended afterwards to become priests) had fallen into disuse, it should be restored (section 17).
Paragraphs 7-11 are devoted to the powers of the patriarchs and major archbishops of the Eastern Churches, whose rights and privileges, it says, should be re-established in accordance with the ancient tradition of each of the Churches and the decrees of the ecumenical councils, adapted somewhat to modern conditions. Where there is need, new patriarchates should be established either by an ecumenical council or by the Bishop of Rome.
Lumen Gentium[edit]
The Second Vatican Council's Dogmatic Constitution on the Church, Lumen Gentium (21 November 1964) deals with the Eastern Catholic Churches in paragraph 23, stating:
By divine Providence it has come about that various churches, established in various places by the apostles and their successors, have in the course of time coalesced into several groups, organically united, which, preserving the unity of faith and the unique divine constitution of the universal Church, enjoy their own discipline, their own liturgical usage, and their own theological and spiritual heritage. Some of these churches, notably the ancient patriarchal churches, as parent-stocks of the Faith, so to speak, have begotten others as daughter churches, with which they are connected down to our own time by a close bond of charity in their sacramental life and in their mutual respect for their rights and duties.[42] This variety of local churches with one common aspiration is splendid evidence of the catholicity of the undivided Church. In like manner the Episcopal bodies of today are in a position to render a manifold and fruitful assistance, so that this collegiate feeling may be put into practical application.
Unitatis Redintegratio[edit]
The decree Unitatis Redintegratio (also of 21 November 1964) deals with the Eastern Catholic Churches in paragraphs 14-17.
Code of Canons of the Eastern Churches[edit]
During the First Vatican Council the need for a common code for the Eastern Churches was discussed, but no concrete action was taken. Only after the benefits of the 1917 Latin Code were appreciated was a serious effort made to create a similar code for the Eastern Catholic Churches.[43] This came to fruition with the promulgation in 1990 of the Code of Canons of the Eastern Churches, which came into effect in 1991. It is a framework document that lays out the canons that are a consequence of the common patrimony of the Churches of the East: each individual sui iuris Church has its own canons, its own particular law, layered on top of this code.
Liturgical prescriptions[edit]
The Instruction for Applying the Liturgical Prescriptions of the Code of Canons of the Eastern Churches of 6 January 1996 was aimed at bringing together in one place the developments that took place in previous texts. This Instruction is "an expository expansion based upon the canons, with constant emphasis upon the preservation of Eastern liturgical traditions and a return to those usages whenever possible—certainly in preference to the usages of the Latin Church, however much some principles and norms of the conciliar constitution on the Roman rite, 'in the very nature of things, affect other rites as well'."[44] The Instruction states:
The liturgical laws valid for all the Eastern Churches are important because they provide the general orientation. However, being distributed among various texts, they risk remaining ignored, poorly coordinated and poorly interpreted. It seemed opportune, therefore, to gather them in a systematic whole, completing them with further clarification: thus, the intent of the Instruction, presented to the Eastern Churches which are in full communion with the Apostolic See, is to help them fully realize their own identity. The authoritative general directive of this Instruction, formulated to be implemented in Eastern celebrations and liturgical life, articulates itself in propositions of a juridical-pastoral nature, constantly taking initiative from a theological perspective.[45]
Past interventions by the Holy See, the Instruction said, were in some ways defective and needed revision, but often served also as a safeguard against aggressive initiatives.
These interventions felt the effects of the mentality and convictions of the times, according to which a certain subordination of the non-Latin liturgies was perceived toward the Latin-rite liturgy which was considered "ritus praestantior".[46] This attitude may have led to interventions in the Eastern liturgical texts which today, in light of theological studies and progress, have need of revision, in the sense of a return to ancestral traditions. The work of the commissions, nevertheless, availing themselves of the best experts of the times, succeeded in safeguarding a major part of the Eastern heritage, often defending it against aggressive initiatives and publishing precious editions of liturgical texts for numerous Eastern Churches. Today, particularly after the solemn declarations of the Apostolic Letter Orientalium Dignitas by Leo XIII, after the creation of the still active special Commission for the liturgy within the Congregation for the Eastern Churches in 1931, and above all after the Second Vatican Council and the Apostolic Letter Orientale Lumen by John Paul II, respect for the Eastern liturgies is an indisputable attitude and the Apostolic See can offer a more complete service to the Churches.[47]
List of Churches[edit]
The Holy See's Annuario Pontificio gives the following list of Eastern Catholic Churches with the principal see of each and the countries (or larger political areas) where they have ecclesiastical jurisdiction, to which are here added the date of union or foundation in parenthesis and the membership in brackets. The total membership is about 16,336,000. (EWTN gives the same list, except that it does not place the liturgical traditions in the alphabetical order in which they are given by both the Annuario Pontificio and canon 28 of the Code of Canons of the Eastern Churches and, as noted below, it treats the Apostolic Exarchate for Byzantine-Rite Catholics in the Czech Republic, which for the Holy See is part of the Ruthenian Catholic Church, as if it were a separate autonomous church.).[48]
- Alexandrian liturgical tradition:
- Coptic Catholic Church (patriarchate): Cairo, [163,849], Egypt (1741)
- Ethiopian Catholic Church (metropolia): Addis Ababa, [208,093], Ethiopia, Eritrea (1846)
- Antiochian or West Syrian liturgical tradition:
- Maronite Church[49] (patriarchate): Bkerke, [3,105,278], Lebanon, Cyprus, Jordan, Israel, Palestinian Authority, Egypt, Syria, Argentina, Brazil, United States, Australia, Canada, France, Mexico (Never separated: union re-affirmed 1182)
- Syriac Catholic Church (patriarchate): Beirut, [131,692], Lebanon, Iraq, Jordan, Kuwait, Palestinian Authority, Egypt, Sudan, Syria, Turkey, United States and Canada, Venezuela (1781)
- Syro-Malankara Catholic Church[50] (major archepiscopate): Trivandrum, [412,640], India, United States (1930)
- Armenian liturgical tradition:
- Armenian Catholic Church[51] (patriarchate): Beirut, [375,182], Lebanon, Iran, Iraq, Egypt, Syria, Turkey, Jordan, Palestinian Authority, Ukraine, France, Greece, Latin America, Argentina, Romania, United States, Canada, Eastern Europe (1742)
- Chaldean or East Syrian liturgical tradition:
- Chaldean Catholic Church[52] (patriarchate): Baghdad, [418,194], Iraq, Iran, Lebanon, Egypt, Syria, Turkey, United States (1692)
- Syro-Malabar Catholic Church[53] (major archepiscopate): Ernakulam, [3,902,089], India, Middle East, Europe, America
- Constantinopolitan (Byzantine) liturgical tradition:
- Albanian Catholic Church (apostolic administration): [3,510], Albania (1628)
- Belarusian Catholic Church (no established hierarchy at present): [10,000], Belarus (1596)
- Bulgarian Greek Catholic Church[54] (apostolic exarchate): Sofia, [10,107], Bulgaria (1861)
- Byzantine Church of Croatia, Serbia and Montenegro[55] (an eparchy and an apostolic exarchate): Križevci, Ruski Krstur [21,480] + [22,653], Croatia, Serbia, and Montenegro (1611)
- Greek Byzantine Catholic Church[56] (two apostolic exarchates): Athens, [2,325], Greece, Turkey (1829)
- Hungarian Greek Catholic Church[57] (an eparchy and an apostolic exarchate): Nyíregyháza, [290,000], Hungary (1646)
- Italo-Albanian Catholic Church (two eparchies and a territorial abbacy): [63,240], Italy (Never separated)
- Macedonian Catholic Church (an apostolic exarchate): Skopje, [11,491], Republic of Macedonia (2008)
- Melkite Greek Catholic Church[58] (patriarchate): Damascus, [1,346,635], Syria, Lebanon, Jordan, Israel, Brazil, United States, Canada, Mexico, Iraq, Egypt and Sudan, Kuwait, Australia, Venezuela, Argentina (1726)
- Romanian Church United with Rome[59] (major archiepiscopate): Blaj, [776,529] Romania, United States (1697)
- Russian Catholic Church[60] (two apostolic exarchates, at present with no published hierarchs): Russia, China (1905); currently about 20 parishes and communities scattered around the world, including five in Russia itself, answering to bishops of other jurisdictions
- Ruthenian Catholic Church[61] (a sui juris metropolia,[62] an eparchy,[63] and an apostolic exarchate [64]): Uzhhorod, Pittsburgh, [594,465], United States, Ukraine, Czech Republic (1646)
- Slovak Catholic Church[65] (metropolia and an eparchy): Prešov, [243,335], Slovakia, Canada (1646)
- Ukrainian Catholic Church[66] (major archiepiscopate): Kiev, [4,223,425], Ukraine, Poland, United States, Canada, Great Britain, Australia, Germany and Scandinavia, France, Brazil, Argentina (1595)
Note: Georgian Byzantine-Rite Catholics are not recognized as a particular Church (cf. canon 27 of the Code of Canons of the Eastern Churches). The majority of Eastern Catholic Christians in the Georgian Republic worship under the form of the Armenian liturgical rite.
The list shows that 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 is also, unofficially, referred to 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 establishment 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 the 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 is 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.
Byzantine-rite Catholics of Georgian nationality or descent[edit]
Some have treated Byzantine Rite Catholics within the Georgian Catholic Church as a separate particular Church with a reunion date of either 1861 or 1917. A study by Deacon Methodios Stadnik states: "The Georgian Byzantine Catholic Exarch, Fr. Shio Batmanishviii (sic), and two Georgian Catholic priests of the Latin Church were executed by the Soviet authorities in 1937 after having been held in captivity in Solovki prison and the northern gulags from 1923."[67] In his book The Forgotten: Catholics of the Soviet Union Empire from Lenin through Stalin,[68] Father Christopher Zugger writes: "By 1936, the Byzantine Catholic Church of Georgia had two communities, served by a bishop and four priests, with 8,000 believers", and he identifies the bishop as Shio Batmalashvili. The Ukrainian Helsinki Human Rights Union mentions "the Catholic administrator for Georgia Shio Batmalashvili" as one of those who were executed as "anti-Soviet elements" in 1937.[69]
The second of these sources calls Batmalashvili a bishop. The first is ambiguous, calling him an Exarch but giving him the title of Father. The third merely refers to him as "the Catholic administrator" without specifying whether he was a bishop or a priest and whether he was in charge of a Latin or a Byzantine jurisdiction.
If Batmalashvili was an Exarch, and not instead a bishop connected with the Latin diocese of Tiraspol, which had its seat at Saratov on the Volga River, to which Georgian Catholics even of Byzantine rite belonged [70] this would mean 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 setting up of such a jurisdiction for Byzantine Georgian Catholics exists in that official gazette of the Holy See, the claim appears to be unfounded.
The Annuario Pontificio of the Catholic Church does not mention Batmalashvili in its editions of the 1930s. If indeed he was a bishop, he may then have been one of those secretly ordained for the service of the Church in the Soviet Union by French Jesuit Bishop Michel d'Herbigny, who was head of the Pontifical Commission for Russia from 1925 to 1934. In the circumstances of that time, the Holy See would have been incapable of setting up a new Byzantine exarchate within the Soviet Union, since Byzantine Catholics in the Soviet Union were being forced to join the Russian Orthodox Church.
Batmalashvili's name is not among those given in Roman Catholic Regional Hierarchy at the Wayback Machine (archived June 1, 2004) as the four "underground" apostolic administrators (only one of whom appears to have been a bishop) for the four sections into which the diocese of Tiraspol was divided after the resignation in 1930 of its already exiled last bishop, Joseph Aloysius Kessler. This source gives Father Stefan Demurow as apostolic administrator of "Tbilisi and Georgia" and says he was executed in 1938. Other sources associate Father Demurow with Azerbaijan and say that, rather than being executed, he died in a Siberian concentration camp.[71]
Until 1994, the United States annual publication Catholic Almanac used to go further, listing "Georgian" among the Byzantine Churches. Until corrected in 1995, it appears to have been making a mistake similar to that made on the equally unofficial EWTN site about the Czech Byzantine Catholics.
Byzantine-rite Catholics in Estonia[edit]
There was also a short-lived Byzantine Catholic movement among the ethnic Estonians in the Orthodox Church in Estonia during the interwar period of the 20th century, consisting of two to three parishes, not raised to the level of a local particular church with its own head. This group was liquidated by the Soviet regime and is now extinct.
Bi-ritual faculties[edit]
While "clerics and members of institutes of consecrated life are bound to observe their own rite faithfully,"[72] 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 are no structures of their own Church, are authorized 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. Popes are permitted to celebrate a Mass or Divine Liturgy of any rite in testament to the Catholic Church's universal nature. Pope John Paul II celebrated the Divine Liturgy in Ukraine during his pontificate.
For a just cause, and with the permission of the local bishop, priests of different autonomous ritual Churches may concelebrate; however, the rite of the principal celebrant is used whilst each priest wears the vestments of his own rite.[73] For this no indult of bi-ritualism 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.[74]
The laity should foster an appreciation of their own rite, and should observe that rite unless there is good reason e.g. a Latin-Rite Catholic living in an exclusively Ethiopian Rite country.[75] 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.[76]
Clerical celibacy[edit]
Eastern and Western Christian churches have different traditions concerning clerical celibacy and the resulting controversies have played a role in the relationship between the two groups in some Western countries.
In general, the Eastern Catholic Churches allow ordination of married men as priests. Within the lands of the Ukrainian Greek Catholic Church, the largest Eastern Rite Catholic Church, priests' children often became priests and married within their social group, establishing a tightly-knit hereditary caste.[77]
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 Catholic Churches a large percentage of priests and deacons also are celibate, while a large portion of the clergy (typically, parish priests) are married, having taken a wife when they were still laymen.[77] If someone preparing for the diaconate or priesthood wishes to marry, this must happen before ordination.
In countries where Eastern traditions prevail, a married clergy caused little controversy; but it aroused opposition in other countries to which Eastern Catholics migrated; this was particularly so in the United States. 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 François-Marie-Benjamin Richard, the Archbishop of Paris,[78] which the Congregation applied on 1 May 1897 to the United States,[79] stating that only celibates or widowed priests coming without their children should be permitted in the United States.
This celibacy mandate for Eastern Catholic priests in the United States 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.[80] This mandate was abolished with the promulgation of the Decree on the Eastern Catholic Churches at the Second Vatican Council. Since then, married men have been ordained to the priesthood in the United States, and numerous married priests have come from eastern countries to serve parishes in the Americas.[81]
While most Eastern Catholic Churches admit married men to ordination as priests, though not allowing priests, after ordination, to marry, some have adopted mandatory clerical celibacy, as in the Latin Church. These include the India-based Syro-Malankara Catholic Church and Syro-Malabar Catholic Church,[82][83] and the Coptic Catholic Church.[84]
See also[edit]
- Notes
- ^ a b "Catholic Update: What All Catholics Should Know About Eastern Catholic Churches". Americancatholic.org. Retrieved 2011-04-27.
- ^ "Catholic ministers administer the sacraments of penance, Eucharist, and anointing of the sick licitly to members of Eastern Churches which do not have full communion with the Catholic Church if they seek such on their own accord and are properly disposed. This is also valid for members of other Churches which in the judgment of the Apostolic See are in the same condition in regard to the sacraments as these Eastern Churches" (Code of Canons of the Eastern Churches, canon 671 §3; cf.Code of Canon Law, canon 844 §3).
- ^ The New York Times Guide To Essential Knowledge: A Desk Reference for the Curious Mind, Page 499
- ^ "Note on the Expression 'sister Churches'", Section 11. Available online at: http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20000630_chiese-sorelle_en.html
- ^ Decree on the Eastern Catholic Churches, Section 3
- ^ Catechism of the Catholic Church Section 1233
- ^ "Profile". Vatican.va. Retrieved 2011-04-27.
- ^ "The Catholic Church is also called the Roman Church to emphasize that the centre of unity, which is an essential for the Universal Church, is the Roman See" (Thomas J. O'Brien, An Advanced Catechism of Catholic Faith and Practice, Kessinger Publishers, 2005, ISBN 1-4179-8447-3, page 70).
- ^ Examples of the use of "Roman Catholic Church" by Popes, even when not addressing members of non-Catholic Churches, are the encyclicals Divini illius Magistri and Humani generis, and the talk by Pope John Paul II at the general audience of 26 June 1985 (actual text in Italian, Spanish translation) in which he treated "Roman Catholic Church " as synonymous with "Catholic Church". The term "Roman Catholic Church" is repeatedly used to refer to the whole Church in communion with the see of Rome, including Eastern Catholics, in official documents concerning dialogue between the Church as a whole (not just the Western part) and groups outside her fold. Examples of such documents can be found at the links on the Vatican website under the heading Pontifical Council for Promoting Christian Unity. The Holy See never uses "Roman Catholic Church" to refer only to the Western or Latin Church. In the First Vatican Council's Dogmatic Constitution de fide catholica, the phrase the Holy, Catholic, Apostolic, and Roman Church (in Latin, Sancta catholica apostolica Romana ecclesia) also refers to something other than the Latin-Rite or Western Church.
- ^ Some Eastern Catholics who use the Byzantine liturgical rite and call themselves "Byzantine Catholics" deny that they are "Roman Catholics", using this word to mean either Catholics who use the Roman Rite or perhaps the whole of the Western Church, including those parts that use the Ambrosian Rite or other non-Roman liturgical rites: "We're Byzantine rite, which is Catholic, but not Roman Catholic" (Ukrainian church pastor honored).
- ^ Canon 27 of the Code of Canons of the Eastern Churches In the original Latin the word for autonomous is "sui iuris": Coetus christifidelium hierarchia ad normam iuris iunctus, quem ut sui iuris expresse vel tacite agnoscit suprema Ecclesiae auctoritas, vocatur in hoc Codice Ecclesia sui iuris
- ^ "Canon 28 of the ''Code of Canons of the Eastern Churches''". Intratext.com. 2007-05-04. Retrieved 2011-04-27.
- ^ "Second Vatican Council's Decree on the Catholic Eastern Churches ''Orientalium Ecclesiarum'', section 2". Vatican.va. Retrieved 2011-04-27.
- ^ Eastern Catholics in the United States of America available from the United States Conference of Catholic Bishops at: http://www.usccbpublishing.org/productdetails.cfm?sku=5-287&disccode=sum0625
- ^ Code of Canon Law, canon 1015 §2; cf. canons 450 §1, and 476.
- ^ See "The Word 'Uniate'" from www.oca.org
- ^ The term was used by the Holy See (e.g., in the Ex Quo of Pope Benedict XIV), available online at: http://www.catholic-forum.com/saints/pope0247m.htm. The 1909 Catholic Encyclopedia consistently used the term "Uniat" to refer to Eastern Catholics, stating: "The Uniat Church is therefore really synonymous with Eastern Churches united to Rome, and Uniats is synonymous with Eastern Christians united with Rome. Available online at: http://www.newadvent.org/cathen/06752a.htm
- ^ "It should be mentioned that in the past the Eastern Catholic churches were often referred to as 'Uniate' churches. Since the term is now considered derogatory, it is no longer used." "The Catholic Eastern Churches" at the Wayback Machine (archived December 21, 2007) from the website of CNEWA: A Papal Agency for Humanitarian and Pastoral Support
- ^ Quoted in Richard John Neuhaus, Orthodoxy and "Parallel Monologues", in the March 2002 issue of First Things
- ^ "Code of Canons of the Oriental Churches, Title 3, Canon 43". Intratext.com. 2007-05-04. Retrieved 2011-04-27.
- ^ "Code of Canons of the Eastern Churches". Intratext.com. 2007-05-04. Retrieved 2011-04-27.
- ^ "Codex canonum Ecclesiarium orientalium". Intratext.com. 2007-05-04. Retrieved 2011-04-27.
- ^ Codex Canonum Ecclesiarum Orientalium: Can. 153
- ^ Codex Canonum Ecclesiarum Orientalium: Can. 76
- ^ An example of the petition and the granting of ecclesiastical communion: "Exchange of letters between Benedict XVI and His Beatitude Antonios Naguib". Holy See Press Office. Retrieved 2013-01-18.
- ^ "Theodore Balsamon on the Powers of the Patriarch of Constantinople". Fordham.edu. Retrieved 2011-04-27.
- ^ "In the third sitting of the Council, Julian, after mutual congratulations, showed that the principal points of dispute between the Greeks and Latins were in the doctrine (a) on the procession of the Holy Ghost, (b) on azymes in the Eucharist, (c) on purgatory, and (d) on the Papal supremacy" The Orthodox Response to the Latin Doctrine of Purgatory from the 1400s.
- ^ "Milton V. Anastos, ''Constantinople and Rome''". Myriobiblos.gr. Retrieved 2011-04-27.
- ^ "The Great Schism: The Estrangement of Eastern and Western Christendom". Orthodoxinfo.com. Retrieved 2011-04-27.
- ^ Geanakoplos, Deno John. Constantinople and the West. Madison, WI: University of Wisconsin Press. ISBN 0299118800.
- ^ "Patrimonium liturgicum, theologicum, spirituale et disciplinare cultura ac rerum adiunctis historiae populorum distinctum, quod modo fidei vivendae uniuscuiusque Ecclesiae sui iuris proprio exprimitur" (canon 28 §1 of the Code of Canons of the Eastern Churches)
- ^ paragraph 12
- ^ paragraph 3
- ^ paragraph 16
- ^ "The Eastern Catholic Churches, 2008" (PDF). Retrieved 2011-04-27.
- ^ Ronald Roberson (source: Annuario Pontificio) (August 22, 2010). "The Eastern Catholic Churches 2010". Catholic Near East Welfare Association.
- ^ Annuario Pontificio 2012 (Libreria Editrice Vaticana 2012 ISBN 978-88-209-8722-0), p. 1140
- ^ Orientalium Dignitas, opening paragraph
- ^ The Uniate Eastern Churches, by Adrian Fortescue, George D. Smith (2001 reprint ISBN 0-9715986-3-0), p. 40
- ^ Orientalium Dignitas, I
- ^ "English translation of ''Orientalium Ecclesiarum''". Vatican.va. Retrieved 2011-04-27.
- ^ De iuribus Sedium patriarchalium, cfr. Conc. Nicaenum, I can. 6 de Alexandria et Antiochia, et can. 7 de Hierosolymis: Conc. I Oec. Decr., p. 8. Conc. Later. IV, anno 1215, Constit. V: De dignigate Patriarcharum: ibid. p. 212.-| Conc. Ferr.-Flor.: ibid. p. 504.
- ^ New Commentary on the Code of Canon Law: Study Edition, by John P. Beal, James A. Coriden (Paulist Press 2002 ISBN 0-8091-4066-7), p. 27
- ^ New Commentary on the Code of Canon Law: Study Edition, by John P. Beal, James A. Coriden (Paulist Press 2002 ISBN 0-8091-4066-7), p. 998
- ^ Section 5 of the Instruction
- ^ "Ritus praestantior" means "preeminent rite".
- ^ Section 24 of the Instruction
- ^ "Catholic Rites and Churches". Ewtn.com. Retrieved 2012-03-12.
- ^ "The Maronite Patriarchate". Bkerkelb.org. Retrieved 2011-04-27.
- ^ "Syro-Malankara Catholic Church". Catholicate.net. Retrieved 2011-04-27.
- ^ "Armenian Catholic Church". Armeniancatholic.org. Retrieved 2011-04-27.
- ^ "Chaldean Catholic Church". St-adday.com. Retrieved 2011-04-27.
- ^ "Syro-Malabar Church". Smcim.org. Retrieved 2011-04-27.
- ^ The Catholic Church in Bulgaria (in Bulgarian)
- ^ http://krizevci.hbk.hr/ Novi slavonsko-srijemski vikarijat
- ^ "Ελληνική Καθολική Εξαρχία". Elcathex.com. Retrieved 2011-04-27.
- ^ "www.atanaz.hu". www.atanaz.hu. Retrieved 2011-04-27.
- ^ "Melkite Greek Catholic Patriarchate of Lebanon". Pgc-lb.org. 2004-01-01. Retrieved 2011-04-27.
- ^ "BRU.ro". BRU.ro. 1999-02-22. Retrieved 2011-04-27.
- ^ "Католики византийского обряда в России". Rkcvo.ru. Retrieved 2011-04-27.
- ^ "Welcome to". Byzcath.org. Retrieved 2011-04-27.
- ^ "Byzantine Catholic Metropolia of Pittsburgh". Archeparchy.org. Retrieved 2011-04-27.
- ^ "Мукачівська греко-католицька єпархія". Mgce.uz.ua. Retrieved 2011-04-27.
- ^ http://www.exarchat.cz/
- ^ "Gréckokatolícke arcibiskupstvo Prešov - Úvod". www.grkatpo.sk. Retrieved 2011-04-27.
- ^ Українська Греко-Католицька Церква. "Українська Греко-Католицька Церква: Головна". Ugcc.org.ua. Retrieved 2011-04-27.
- ^ "A Concise History of the Georgian Byzantine Catholic Church". Stmichaelruscath.org. 1999-01-21. Retrieved 2011-04-27.
- ^ Syracuse University Press 2001, pages 224 and following
- ^ "In Memory of the Victims of the Solovky embarkation point". Helsinki.org.ua. Retrieved 2011-04-27.
- ^ Oriente Cattolico (Vatican City 1974), page 194
- ^ For instance, Small Catholic community comes to life in former Communist country
- ^ canon 40 of the Code of Canons of the Eastern Churches
- ^ canon 701 of the Code of Canons of the Eastern Churches. This imperfect English translation of the Code omits the word "optabiliter" of the original text.
- ^ canons 451 and 517 §2 of the Code of Canons of the Eastern Churches
- ^ canon 40 §3 of the Code of Canons of the Eastern Churches. The defective translation in the source gives "is excused" instead of "is excepted" as a translation of "excipitur".
- ^ Can. 1248 §1 of the Code of Canon Law; canons 881 and 883 of the Code of Canons of the Eastern Churches
- ^ a b Orest Subtelny. (1988). Ukraine: A History. Toronto: University of Toronto Press, pp.214-219.
- ^ Acta Sanctae Sedis, vol. 1891/92, p.390
- ^ Collectanea No. 1966
- ^ Barringer, Lawrence (1985). Good Victory. Brookline, Massachusetts: Holy Cross Orthodox Press. pp. 102–103. ISBN 0-917651-13-8.
- ^ Faulk, Edward (2007). 101 Questions & Answers on Eastern Catholic Churches. New York: Paulist Press, pp.87-88. ISBN 978-0-8091-4441-9.
- ^ An Oriental Church returns to unity choosing priestly celibacy
- ^ Jeff Ziegler, "A Source of Hope" in The Catholic World Report, 9 May 2011
- ^ Ken Parry, The Blackwell Companion to Eastern Christianity (Wiley & Sons 2010 ISBN 978-0-631-23423-4), p. 303
External links[edit]
- General
- Orientale Lumen—Apostolic Letter of Pope John Paul II on the Eastern Churches
- Codex Canonum Ecclesiarum Orientalium—original text of the Code of Canons of the Eastern Churches, with concordance
- Code of canons of the Oriental Churches—defective English translation, with concordance
- Instruction for Applying the Liturgical Prescriptions of the Code of Canons of the Eastern Churches—Instruction by Congregation for the Eastern Churches
- What All Catholics Should Know About Eastern Catholic Churches
- The Eastern Catholic Churches
- Eastern Catholics in the United States of America—adapted from a similar publication by the Australian Catholic Bishops' Conference
- CNEWA Papal Agency for the support of Eastern Catholic Churches
- Congregation for the Oriental Churches: Profile
- The Eastern Catholic Churches Statistics, 2006
- Particular
- Syro Malankara Catholic Church International Homepage—Official website
- Melkite Greek Catholic Patriarchate—Official website
- Maronite Patriarchate—Official website
- Ukrainian Greek Catholic Church at the Wayback Machine (archived February 10, 2008)—Official website
- Syro-Malankara Catholic Church
- Syro-Malabar Catholic Church Official website
- Byzantine Catholic Church in America—Unofficial, Information and Messageboards
- Armenian Catholic Church—Official website
- Byzantine Catholic Archeparchy of Pittsburgh—Official website
- Romanian Byzantine Catholic Church at the Wayback Machine (archived January 31, 2008)—Official website (Romanian)
- Hungarian Greek Catholic Church—Official website (Hungarian)


text:
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text:
Finding a Break in the Wire
The Perimeter Switch / Base Station is indicating the scissors sign, meaning that there is a break in the wire.
- If your Perimeter Switch / Base Station board is from 2008 and onwards, please refer to option A.
- If it is from 2007 or older, please refer to option B.
- Disconnect one of the perimeter wire ends from the Base Station board / Perimeter Switch.
- Although there is a cut wire, the Board continues to generate a signal of 2Khz (instead of 8Khz in normal operation) that prevents operation of Robomow.
- Set the radio to AM in high volume and start following the perimeter wire. In one direction beeps will not be heard while listening to the radio and in the other direction beeps will be heard while the radio is above the wire.
- When you reach a point where the beeps stop, you are right above the cut in the wire.
The Perimeter Switch / Base Station is indicating the scissors sign, meaning that there is a break in the wire.
First check whether the problem is with the Perimeter Switch/Base Station itself or the continuity of the perimeter wire. Test the Perimeter Switch/ Base Station by connecting a short wire loop of a few inches/cm to its connector (Figure 2) or by connecting it in another zone (if you have); If 'Wire disconnected' light doesn't illuminate, and the 'ON' blinks on steadily, thus the Perimeter Switch/ Base Station is fine and the break is in the wire.
- Try to remember if any work has been done since the last operation which might have caused a break in the wire; walk along the perimeter wire and check for wire break especially in areas where you have done some recent work, like edging, planting or aerating.
- Look for a damaged wire very close to the point where Robomow stopped in the last operation.
- Walk along the wire (including perimeter islands) and look closely for a cut in the wire or loose connection.
- Suspect and check connectors and splices:
- Take out the two wire ends from the plot connector – confirm that they are clean, reinsert and tighten the screws.
- Check the wires leading from the perimeter switch to the lawn.
- Check all wire connections carefully.
- Make sure that all wire splices were made with standard wire connectors; any place where the wire was spliced without using a wire connector, but only by twisting the wire is a potential place for a disconnection due to corrosion.
- Disconnect the Perimeter Switch from the perimeter wire, open the two screws where the wire ends are connected to the plot connector and leave the wire ends disconnected.
- Take an extra piece of wire and prepare 2 wires at any length you want (from 6ft/2m to 30ft/10m).
- Strip back ¼ inch (6mm) of insulation from each wire end and connect the two wires to the Perimeter Switch.
- Strip back 1 inch (2.5cm) of insulation from the other wire ends.
- Choose any suspected section in the perimeter wire you want to test the wire continuity; define the 2 points on the perimeter wire (point 1 and 2 in Figure 3) and strip (do not cut) ¼ inch (6mm) of insulation at each point (the distance between these 2 points should exceed the wire length which you prepared for the testing).
- Twist the end of the extra wire from the Perimeter Switch around one of the points on the perimeter wire and do the same with the other wire around the second point on the perimeter wire.
- Turn on the Perimeter Switch and check for disconnection in the specific tested wire.
- If there is no indication of 'Cut wire', it means that the tested wire (between the two points) is ok.
- Disconnect one of the extra wires from the perimeter wire and connect it to another point to continue testing the next section of the wire continuity (in Figure 3 the wire was taken from point 1 to point 3).
- When the Perimeter Switch indicates 'Cut wire', it means that the cut wire is within the tested wire (In Figure 3 it's between points 3 and 4).
- It is recommended to divide the problematic section of the wire until you pinpoint the area the wire is cut.
- When the problematic section is short enough, you can look closely to find the cut or loose wire connection and to repair it by standard wire connectors, or you can cut the wire and install a new wire.
Disconnect the Perimeter Switch from the perimeter wire, open the two screws where the wire ends are connected to the plot connector and leave the wire ends disconnected.
Note: If the Perimeter Switch/ Base Stating is connected to few zones, it is recommended first to test in which of the zones is the wire break and only then to continue the searching inside the zone as described above.
Figure 3 – Finding a break in the wire


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