“We Are Free, We Are Saved”

VATICAN CITY, APRIL 4, 2010 (Zenit.org).- Here is a Vatican translation of the Easter greetings Benedict XVI gave today at midday before giving his blessing “urbi et orbi.”

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Cantemus Domino: gloriose enim magnificatus est.

"Let us sing to the Lord, glorious his triumph!" (Liturgy of the Hours, Easter, Office of Readings, Antiphon 1).

Dear Brothers and Sisters,

I bring you the Easter proclamation in these words of the Liturgy, which echo the ancient hymn of praise sung by the Israelites after crossing the Red Sea. It is recounted in the Book of Exodus (cf 15:19-21) that when they had crossed the sea on dry land, and saw the Egyptians submerged by the waters, Miriam, the sister of Moses and Aaron, and the other women sang and danced to this song of joy: "Sing to the Lord, for he has triumphed wonderfully: horse and rider he has thrown into the sea!" Christians throughout the world repeat this canticle at the Easter Vigil, and a special prayer explains its meaning; a prayer that now, in the full light of the resurrection, we joyfully make our own: "Father, even today we see the wonders of the miracles you worked long ago. You once saved a single nation from slavery, and now you offer that salvation to all through baptism. May the peoples of the world become true sons of Abraham and prove worthy of the heritage of Israel."

The Gospel has revealed to us the fulfilment of the ancient figures: in his death and resurrection, Jesus Christ has freed us from the radical slavery of sin and opened for us the way towards the promised land, the Kingdom of God, the universal Kingdom of justice, love and peace. This "exodus" takes place first of all within man himself, and it consists in a new birth in the Holy Spirit, the effect of the baptism that Christ has given us in his Paschal Mystery. The old man yields his place to the new man; the old life is left behind, and a new life can begin (cf. Rom 6:4). But this spiritual "exodus" is the beginning of an integral liberation, capable of renewing us in every dimension – human, personal and social.

Yes, my brothers and sisters, Easter is the true salvation of humanity! If Christ – the Lamb of God – had not poured out his blood for us, we would be without hope, our destiny and the destiny of the whole world would inevitably be death. But Easter has reversed that trend: Christ’s resurrection is a new creation, like a graft that can regenerate the whole plant. It is an event that has profoundly changed the course of history, tipping the scales once and for all on the side of good, of life, of pardon. We are free, we are saved! Hence from deep within our hearts we cry out: "Let us sing to the Lord: glorious his triumph!"

The Christian people, having emerged from the waters of baptism, is sent out to the whole world to bear witness to this salvation, to bring to all people the fruit of Easter, which consists in a new life, freed from sin and restored to its original beauty, to its goodness and truth. Continually, in the course of two thousand years, Christians – especially saints – have made history fruitful with their lived experience of Easter. The Church is the people of the Exodus, because she constantly lives the Paschal Mystery and disseminates its renewing power in every time and place. In our days too, humanity needs an "exodus", not just superficial adjustment, but a spiritual and moral conversion. It needs the salvation of the Gospel, so as to emerge from a profound crisis, one which requires deep change, beginning with consciences.

I pray to the Lord Jesus that in the Middle East, and especially in the land sanctified by his death and resurrection, the peoples will accomplish a true and definitive "exodus" from war and violence to peace and concord. To the Christian communities who are experiencing trials and sufferings, especially in Iraq, the Risen Lord repeats those consoling and encouraging words that he addressed to the Apostles in the Upper Room: "Peace be with you!" (Jn 20:21).

For the countries in Latin America and the Caribbean that are seeing a dangerous resurgence of crimes linked to drug trafficking, let Easter signal the victory of peaceful coexistence and respect for the common good. May the beloved people of Haiti, devastated by the appalling tragedy of the earthquake, accomplish their own "exodus" from mourning and from despair to a new hope, supported by international solidarity. May the beloved citizens of Chile, who have had to endure another grave catastrophe, set about the task of reconstruction with tenacity, supported by their faith.

In the strength of the risen Jesus, may the conflicts in Africa come to an end, conflicts which continue to cause destruction and suffering, and may peace and reconciliation be attained, as guarantees of development. In particular I entrust to the Lord the future of the Democratic Republic of Congo, Guinea and Nigeria.

May the Risen Lord sustain the Christians who suffer persecution and even death for their faith, as for example in Pakistan. To the countries afflicted by terrorism and by social and religious discrimination, may He grant the strength to undertake the work of building dialogue and serene coexistence. To the leaders of nations, may Easter bring light and strength, so that economic and financial activity may finally be driven by the criteria of truth, justice and fraternal aid. May the saving power of Christ’s resurrection fill all of humanity, so that it may overcome the multiple tragic expressions of a "culture of death" which are becoming increasingly widespread, so as to build a future of love and truth in which every human life is respected and welcomed.

Dear brothers and sisters, Easter does not work magic. Just as the Israelites found the desert awaiting them on the far side of the Red Sea, so the Church, after the resurrection, always finds history filled with joy and hope, grief and anguish. And yet, this history is changed, it is marked by a new and eternal covenant, it is truly open to the future. For this reason, saved by hope, let us continue our pilgrimage, bearing in our hearts the song that is ancient and yet ever new: "Let us sing to the Lord: glorious his triumph!"

Papal Address to Mar Dinkha IV

"We Are Asked by the Lord to Join Our Hands and Hearts"

VATICAN CITY, JUNE 21, 2007 (Zenit.org).- Here is the address Benedict XVI gave today when he received in audience Mar Dinkha IV, Catholicos patriarch of the Assyrian Church of the East, and his entourage.

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Your Holiness,

I am pleased to welcome you to the Vatican, together with the Bishops and the priests who have accompanied you on this visit. My warm greetings extend to all the members of the Holy Synod, the clergy and the faithful of the Assyrian Church of the East. I pray -- in the words of the Apostle Saint Paul -- that "the Lord himself, who is our source of joy, may give you peace at all times and in every way" (2 Th 3:16).

On several occasions Your Holiness met with my beloved predecessor Pope John Paul II. Most significant was your visit in November 1994, when you came to Rome, accompanied by members of your Holy Synod, to sign a Common Declaration concerning Christology. This Declaration included the decision to establish a Joint Commission for Theological Dialogue between the Catholic Church and the Assyrian Church of the East. The Joint Commission has undertaken an important study of the sacramental life in our respective traditions and forged an agreement on the Anaphora of the Apostles Addai and Mari. I am most grateful for the results of this dialogue, which hold out the promise of further progress on other disputed questions. Indeed, these achievements deserve to be better known and appreciated, since they make possible various forms of pastoral cooperation between our two communities.

The Assyrian Church of the East is rooted in ancient lands whose names are associated with the history of God's saving plan for all mankind. At the time of the early Church, the Christians of these lands made a remarkable contribution to the spread of the Gospel, particularly through their missionary activity in the more remote areas of the East. Today, tragically, Christians in this region are suffering both materially and spiritually. Particularly in Iraq, the homeland of so many of the Assyrian faithful, Christian families and communities are feeling increasing pressure from insecurity, aggression and a sense of abandonment. Many of them see no other possibility than to leave the country and to seek a new future abroad. These difficulties are a source of great concern to me, and I wish to express my solidarity with the pastors and the faithful of the Christian communities who remain there, often at the price of heroic sacrifices. In these troubled areas the faithful, both Catholic and Assyrian, are called to work together. I hope and pray that they will find ever more effective ways to support and assist one another for the good of all.

As a result of successive waves of emigration, many Christians from the Eastern Churches are now living in the West. This new situation presents a variety of challenges to their Christian identity and their life as a community. At the same time, when Christians from the East and West live side by side, they have a precious opportunity to enrich one another and to understand more fully the catholicity of the Church, which, as a pilgrim in this world, lives, prays and bears witness to Christ in a variety of cultural, social and human contexts. With complete respect for each other’s doctrinal and disciplinary traditions, Catholic and Assyrian Christians are called to reject antagonistic attitudes and polemical statements, to grow in understanding of the Christian faith which they share and to bear witness as brothers and sisters to Jesus Christ "the power of God and the wisdom of God" (1 Cor 1:24).

New hopes and possibilities sometimes awaken new fears, and this is also true with regard to ecumenical relations. Certain recent developments in the Assyrian Church of the East have created some obstacles to the promising work of the Joint Commission. It is to be hoped that the fruitful labour which the Commission has accomplished over the years can continue, while never losing sight of the ultimate goal of our common journey towards the re-establishment of full communion.

Working for Christian unity is, in fact, a duty born of our fidelity to Christ, the Shepherd of the Church, who gave his life "to gather into one the dispersed children of God" (Jn 11:51-52). However long and laborious the path towards unity may seem, we are asked by the Lord to join our hands and hearts, so that together we can bear clearer witness to him and better serve our brothers and sisters, particularly in the troubled regions of the East, where many of our faithful look to us, their Pastors, with hope and expectation.

With these sentiments, I once more thank Your Holiness for your presence here today and for your commitment to continuing along the path of dialogue and unity. May the Lord abundantly bless your ministry and sustain you and the faithful whom you serve with his gifts of wisdom, joy and peace.

Benedict XVI's Words of Thanks for Concert

"Music … the Universal Language of Beauty"

VATICAN CITY, APRIL 26, 2007 (Zenit.org).-
CONCERT FOR THE HOLY FATHER'S 80th BIRTHDAY

ADDRESS OF HIS HOLINESS BENEDICT XVI

Paul VI Audience Hall
Monday, 16 April 2007

Your Eminences,
Venerable Brothers in the Episcopate and in the Priesthood,
Distinguished Ladies and Gentlemen,
Dear Friends,

At the end of this marvellous concert at which the Stuttgart Radio and Television Symphony Orchestra have offered us a gift by uplifting our hearts, I would like to greet you all warmly.

I thank Minister Willi Stächele and Prof. Peter Voss, Director of the Südwestrundfunks, for their courteous words to me at the beginning.

I willingly and joyfully accepted your musical gift, this marvellous Birthday present from Southwest Germany, especially because the Baden-Württemberg Land is linked to an important and formative phase of my life. The Minister has already mentioned my roots.

In fact, I willingly think back to my years at Tübingen, to the intellectual and scientific exchange in that university and the many precious meetings with people which I had there and which continued for years and decades and are still taking place.

Above all, I would now like to thank the musicians of this evening's event, the members of the Stuttgarter Radio-Sinfonieorchesters, the SWR, who with their skill have offered us all an authentic experience of the inspiring power of great music.

I thank Gustavo Dudamel, the conductor, and Hilary Hahn, the soloist, and all of you, Ladies and Gentlemen. Since the language of music is universal, we see people from completely different cultural and religious backgrounds who let themselves be gripped and likewise guided by it and who also interpret it.

Today, this universal aspect of music is given special emphasis, thanks to the electronic and digital instruments of communications. How many people there are in the most diverse countries who are able to take part in this musical performance at home, or experience it later!

I am convinced that music -- and here I am thinking in particular of the great Mozart and this evening, of course, of the marvellous music by Gabrieli and the majestic "New World" by Dvorák -- really is the universal language of beauty which can bring together all people of good will on earth and get them to lift their gaze on high and open themselves to the Absolute Good and Beauty whose ultimate source is God himself.

In looking back over my life, I thank God for placing music beside me, as it were, as a travelling companion that has offered me comfort and joy. I also thank the people who from the very first years of my childhood brought me close to this source of inspiration and serenity.

I thank those who combine music and prayer in harmonious praise of God and his works: they help us glorify the Creator and Redeemer of the world, which is the marvellous work of his hands.

This is my hope: that the greatness and beauty of music will also give you, dear friends, new and continuous inspiration in order to build a world of love, solidarity and peace.

For this I invoke upon us who are gathered this evening in the Vatican and upon everyone who is linked to us via radio and television the constant protection of God, of that God of love who desires to kindle ceaselessly in our hearts the flame of good, and to feed it with his grace. May he, the Lord and Giver of new and definitive life, whose victory we are joyfully celebrating in this Easter Season, bless you all!

I thank you once again for your presence and for your good wishes.

A Happy Easter Season to everyone!

Thank you!

ORIENTALIUM ECCLESIARUM ( ON THE CATHOLIC CHURCHES)

DECREE ON THE CATHOLIC CHURCHES
OF THE EASTERN RITE
ORIENTALIUM ECCLESIARUM
SOLEMNLY PROMULGATED BY HIS HOLINESS
POPE PAUL VI
ON NOVEMBER 21, 1964

PREAMBLE

1. The Catholic Church holds in high esteem the institutions, liturgical rites, ecclesiastical traditions and the established standards of the Christian life of the Eastern Churches, for in them, distinguished as they are for their venerable antiquity, there remains conspicuous the tradition that has been handed down from the Apostles through the Fathers (1) and that forms part of the divinely revealed and undivided heritage of the universal Church. This Sacred Ecumenical Council, therefore, in its care for the Eastern Churches which bear living witness to this tradition, in order that they may flourish and with new apostolic vigor execute the task entrusted to them, has determined to lay down a number of principles, in addition to those which refer to the universal Church; all else is remitted to the care of the Eastern synods and of the Holy See.

THE INDIVIDUAL CHURCHES OR RITES

2. The Holy Catholic Church, which is the Mystical Body of Christ, is made up of the faithful who are organically united in the Holy Spirit by the same faith, the same sacraments and the same government and who, combining together into various groups which are held together by a hierarchy, form separate Churches or Rites. Between these there exists an admirable bond of union, such that the variety within the Church in no way harms its unity; rather it manifests it, for 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.(2)

3. These individual Churches, whether of the East or the West, although they differ somewhat among themselves in rite (to use the current phrase), that is, in liturgy, ecclesiastical discipline, and spiritual heritage, are, nevertheless, each as much as the others, entrusted to the pastoral government of the Roman Pontiff, the divinely appointed successor of St. Peter in primacy over the universal Church. They are consequently of 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.

4. Means should be taken therefore in every part of the world for the protection and advancement of all the individual Churches and, to this end, there should be established parishes and a special hierarchy where the spiritual good of the faithful demands it. The hierarchs of the different individual Churches with jurisdiction in one and the same territory should, by taking common counsel in regular meetings, strive to promote unity of action and with common endeavor to sustain common tasks, so as better to further the good of religion and to safeguard more effectively the ordered way of life of the clergy.(3)

All clerics and those aspiring to sacred Orders should be instructed in the rites and especially in the practical norms that must be applied in interritual questions. The laity, too, should be taught as part of its catechetical education about rites and their rules.

Finally, each and every Catholic, as also the baptized of every non-Catholic church or denomination who enters into the fullness of the Catholic communion, must retain his own rite wherever he is, must cherish it and observe it to the best of his ability (4), without prejudice to the right in special cases of persons. communities or areas, of recourse to the Apostolic See, which, as the supreme judge of interchurch relations, will, acting itself or through other authorities, meet the needs of the occasion in an ecumenical spirit, by the issuance of opportune directives, decrees or rescripts.

PRESERVATION OF THE SPIRITUAL HERITAGE OF THE EASTERN CHURCHES

5. History, tradition and abundant ecclesiastical institutions bear outstanding witness to the great merit owing to the Eastern Churches by the universal Church.(5) The Sacred Council, therefore, not only accords to this ecclesiastical and spiritual heritage the high regard which is its due and rightful praise, but also unhesitatingly looks on it as the heritage of the universal Church. For this reason it solemnly declares that the Churches of the East, as much as those of the West, have a full right and are in duty bound to rule themselves, each in accordance with its own established disciplines, since all these are praiseworthy by reason of their venerable antiquity, more harmonious with the character of their faithful and more suited to the promotion of the good of souls.

6. All members of the Eastern Rite should know and be convinced that they can and should always preserve their legitimate liturgical rite and their established way of life, and that these may not be altered except to obtain for themselves an organic improvement. All these, then, must be observed by the members of the Eastern rites themselves. Besides, they should attain to on ever greater knowledge and a more exact use of them, and, if in their regard they have fallen short owing to contingencies of times and persons, they should take steps to return to their ancestral traditions.

Those who, by reason of their office or apostolic ministries, are in frequent communication with the Eastern Churches or their faithful should be instructed according as their office demands in the knowledge and veneration of the rites, discipline, doctrine, history and character of the members of the Eastern rites.(6) To enhance the efficacy of their apostolate, Religious and associations of the Latin Rite working in Eastern countries or among Eastern faithful are earnestly counseled to found houses or even provinces of the Eastern rite, as far as this can be done.(7)

EASTERN RITE PATRIARCHS

7. The patriarchate, as an institution, has existed in the Church from the earliest times and was recognized by the first ecumenical councils.(8)

By the name Eastern patriarch, is meant the bishop to whom belongs jurisdiction over all bishops, not excepting metropolitans clergy and people of his own territory or rite, in accordance with canon law and without prejudice to the primacy of the Roman Pontiff.(9)

Wherever an hierarch of any rite is appointed outside the territorial bounds of the patriarchate, he remains attached to the hierarchy of the patriarchate of that rite, in accordance with canon law.

8. Though some of the patriarchates of the Eastern Churches are of earlier and some of later date, nonetheless all are equal in respect of patriarchal dignity, without however prejudice to the legitimately established precedence of honor.(10)

9. By the most ancient tradition of the Church the patriarchs of the Eastern Churches are to be accorded special honor, seeing that each is set over his patriarchate as father and head.

This Sacred Council, therefore, determines that their rights and privileges should be re-established in accordance with the ancient tradition of each of the Churches and the decrees of the ecumenical councils.(11)

The rights and privileges in question are those that obtained in the time of union between East and West; though they should be adapted somewhat to modern conditions.

The patriarchs with their synods are the highest authority for all business of the patriarchate, including the right of establishing new eparchies and of nominating bishops of their rite within the territorial bounds of the patriarchate, without prejudice to the inalienable right of the Roman Pontiff to intervene in individual cases.

10. What has been said of patriarchs is valid also, in harmony with the canon law, in respect to major archbishops, who rule the whole of some individual church or rite.(12)

11. Seeing that the patriarchal office in the Eastern Church is a traditional form of government, the Sacred Ecumenical Council ardently desires that new patriarchates should be erected where there is need, to be established either by an ecumenical council or by the Roman Pontiff.(13)

THE DISCIPLINE OF THE SACRAMENTS

12. The Sacred Ecumenical Council confirms and approves the ancient discipline of the sacraments existing in the Oriental Churches, as also the ritual practices connected with their celebration and administration and ardently desires that this should be re-established if circumstances warrant it.

13. The established practice in respect of the minister of Confirmation that has obtained from most early times in the Eastern Church should be fully restored. Therefore, priests validly confer this sacrament, using chrism blessed by a patriarch or a bishop.(14)

14. All Eastern Rite priests, either in conjunction with Baptism or separately from it, can confer this sacrament validly on all the faithful of any rite including the Latin; licitly, however, only if the regulations both of the common and the particular law are observed.(15) Priests, also, of Latin Rite, in accordance with the faculties they enjoy in respect of the administration of this sacrament, validly administer it also to the faithful of Eastern Churches; without prejudice to the rite, observing in regard to licitness the regulations both of the common and of the particular law.(16)

15. The faithful are bound to take part on Sundays and feast days in the Divine Liturgy or, according to the regulations or custom of their own rite, in the celebration of the Divine Office.(17) That the faithful may be able more easily to fulfill their obligation, it is laid down that the period of time within which the precept should be observed extends from the Vespers of the vigil to the end of the Sunday or the feast day.(18) The faithful are earnestly exhorted to receive Holy Communion on these days, and indeed more frequently-yes, even daily.(19)

16. Owing to the fact that the faithful of the different individual churches dwell intermingled with each other in the same area or Eastern territory, the faculties for hearing confessions duly and without restriction given to priests of any rite by their own hierarchs extend to the whole territory of him who grants them and also to the places and faithful of any other rite in the same territory, unless the hierarch of the place has expressly excluded this for places of his rite.(20)

17. In order that the ancient established practice of the Sacrament of Orders in the Eastern Churches may flourish again, this Sacred Council ardently desires that the office of the permanent diaconate should, where it has fallen into disuse, be restored.(21) The legislative authorities of each individual church should decide about the subdiaconate and the minor orders and the rights and obligations that attach to them.(22)

18. To obviate invalid marriages when Eastern Catholics marry baptized Eastern non-Catholics and in order to promote fidelity in and the sanctity of marriage, as well as peace within the family, the Sacred Council determines that the canonical "form" for the celebration of these marriages is of obligation only for liceity; for their validity the presence of a sacred minister is sufficient, provided that other prescriptions of law are observed.(23)

DIVINE WORSHIP

19. It belongs only to an ecumenical council or to the Apostolic See to determine, transfer or suppress feast days common to all the Eastern Churches. On the other hand, to determine, transfer or suppress the feast days of any of the individual churches is within the competence not only of the Apostolic See but also of the patriarchal or archiepiscopal synod, due regard being had to the whole area and the other individual churches.(24)

20. Until such time as all Christians are agreed on a fixed day for the celebration of Easter, with a view meantime to promoting unity among the Christians of the same area or nation, it is left to the patriarchs or supreme authorities of a place to come to an agreement by the unanimous consent and combined counsel of those affected to celebrate the feast of Easter on the same Sunday.(25)

21. Individual faithful dwelling outside the area or territory of their own rite may follow completely the established custom of the place where they live as regards the law of the sacred seasons. In families of mixed rite it is permissible to observe this law according to one and the same rite.(26)

22. Eastern clerics and Religious should celebrate in accordance with the prescriptions and traditions of their own established custom the Divine Office, which from ancient times has been held in high honor in all Eastern Churches.(27) The faithful too should follow the example of their forebears and assist devoutly as occasion allows at the Divine Office.

23. It belongs to the patriarch with his synod, or to the supreme authority of each church with the council of the hierarchs, to regulate the use of languages in the sacred liturgical functions and, after reference to the Apostolic See, of approving translations of texts into the vernacular.(28)

RELATIONS WITH THE BRETHREN OF THE SEPARATED CHURCHES

24. The Eastern Churches in communion with the Apostolic See of Rome have a special duty of promoting the unity of all Christians, especially Eastern Christians, in accordance with the principles of the decree, "About Ecumenism," of this Sacred Council, by prayer in the first place, and by the example of their lives, by religious fidelity to the ancient Eastern traditions, by a greater knowledge of each other, by collaboration and a brotherly regard for objects and feelings.(29)

25. If any separated Eastern Christian should, under the guidance of the grace of the Holy Spirit, join himself to the unity of Catholics, no more should be required of him than what a bare profession of the Catholic faith demands. Eastern clerics, seeing that a valid priesthood is preserved among them, are permitted to exercise the Orders they possess on joining the unity of the Catholic Church, in accordance with the regulations established by the competent authority.(30)

26. Common participation in worship (communicatio in sacris) which harms the unity of the Church or involves formal acceptance of error or the danger of aberration in the faith, of scandal and indifferentism, is forbidden by divine law.(32) On the other hand, pastoral experience shows clearly that, as regards our Eastern brethren, there should be taken into consideration the different cases of individuals, where neither the unity of the Church is hurt nor are verified the dangers that must be avoided, but where the needs of the salvation of souls and their spiritual good are impelling motives. For that reason the Catholic Church has always adopted and now adopts rather a mild policy, offering to all the means of salvation and an example of charity among Christians, through participation in the sacraments and in other sacred functions and things. With this in mind, "lest because of the harshness of our judgment we be an obstacle to those seeking salvation" (31) and in order more and more to promote union with the Eastern Churches separated from us, the Sacred Council lays down the following policy.

27. Without prejudice to the principles noted earlier, Eastern Christians who are in fact separated in good faith from the Catholic Church, if they ask of their own accord and have the right dispositions, may be admitted to the sacraments of Penance, the Eucharist and the Anointing of the Sick. Further, Catholics may ask for these same sacraments from those non-Catholic ministers whose churches possess valid sacraments, as often as necessity or a genuine spiritual benefit recommends such a course and access to a Catholic priest is physically or morally impossible.(33)

28. Further, given the same principles, common participation by Catholics with their Eastern separated brethren in sacred functions, things and places is allowed for a just cause.(34)

29. This conciliatory policy with regard to "communicatio in sacris" (participation in things sacred) with the brethren of the separated Eastern Churches is put into the care and control of the local hierarchs, in order that, by combined counsel among themselves and, if need be, after consultation also with the hierarchs of the separated churches, they may by timely and effective regulations and norms direct the relations among Christians.

CONCLUSION

30. The Sacred Council feels great joy in the fruitful zealous collaboration of the Eastern and the Western Catholic Churches and at the same time declares: All these directives of law are laid down in view of the present situation till such time as the Catholic Church and the separated Eastern Churches come together into complete unity.

Meanwhile, however, all Christians, Eastern as well as Western, are earnestly asked to pray to God fervently and assiduously, nay, indeed daily, that, with the aid of the most holy Mother of God, all may become one. Let them pray also that the strength and the consolation of the Holy Spirit may descend copiously upon all those many Christians of whatsoever church they be who endure suffering and deprivations for their unwavering avowal of the name of Christ.

"Love one another with fraternal charity, anticipating one another with honor". (Rom.12,10.)

Each and all these matters which are set forth in this decree have been favorably voted on by the Fathers of the Council. And we, by the apostolic authority given us by Christ and in union with the Fathers, approve, decree and establish them in the Holy Spirit and command that they be promulgated for the glory of God.

Given in Rome at St. Peter's, November 21, 1964

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NOTES

(1) Leo XIII, Litt. Ap. Orientalium dignitas, 30 nov. 1894, in Leonis XIII Acta, vol. XIV, pp. 201-202.

(2) S. Leo IX, Litt. In terra pax, an. 1053: Ut enim; Innocentius III, Synodus Lateranensis IV, an. 1215, cap. IV: . Licet Graccos; Litt. Inter quatuor, 2 aug. 1206: Postulasti postmodum; Innocentius IV, Ep. Cum de cetero, 27 aug. 1247; Ep. Sub catholicae, 6 mart. 1254, proem.; Nicolaus III, Instructio Istud est memoriale, 9 oct. 1278; Leo X, Litt. Ap. Accepimus nuper, 18 maii 1521; Paulus III, Litt. Ap. Dudum, 23 dec. 1534; Pius IV, Const. Romanus Pontifex, 16 febr. 1564, 5; Clemens VIII, Const. Magnus Dominus, 23 dec. 1595, 10; Paulus V, Const. Solet circumspeata, 10 dec. 1615, 3; Benedictus XIV, Ep. Enc. Demandatam, 24 dec. 1743, 3; Ep. Enc. Allatae sunt, 26 iun. 1755, 3, 6-19, 32; Pius VI, Litt. Enc. Catholicae communionis, 24 maii 1787; Pius IX, Litt. In suprema, 6 ian. 1848, 3; Litt. Ap. Ecclesiam Christ;, 26 nov. 1853; Const. Romani Pontificis, 6 ian. 1862; Leo XIII, Litt. Ap. Praeclara, 20 iun. 1894, n. 7; Litt. Ap. Orientalium dignitas, 30 nov. 1894, proem.; etc.

(3) Pius XII, Motu proprio Cleri sanctitati, 2 iun. 1957, can. 4.

(4) Pius XII, Motu proprio Cleri sanctitati, 2 iun. 1957, can. 8: sine licentia Sedis Apostolicae, sequendo praxim saeculorum praecedentium; item quoad baptizatos acatholicos in can. 11 habetur: ritum quem maluerint am plecti possunt; in textu proposito disponitur modo positivo observantia ritus pro omnibus et ubique terrarum.

(5) Cfr. Leo XIII, Litt. Ap. Orientalium dignitas, 30 nov. 1894; Ep. Ap. Praeclara gratulationis, 20 iun. 1894, et documenta in nota 2 allata.

(6) Cfr. Benedictus XV, Motu proprio Orientis catholici, 15 oct. 1917, Pius XI, Litt. Enc. Rerum orientalium, 8 sept. 1928, etc.

(7) Praxis Ecclesiae catholicae temporibus Pii XI, Pii XII, Ioannis XXIII motum hunc abunde demonstrat.

(8) Cfr. Synodum Nicaenam I, can. 6; Constantinopolitanam I, can. 2 et 3; Chalcedonensem, can. 28; can. 9; Constantinopolitanam IV can. 17; can. 21; Lateranensem IV can. 5; can. 30; Florentinam, Decr. pro. Graecis; etc.

(9) Gfr. Synodum Nicaenam I, can. 6, Constantinopolitanam I, can. 3; Constantinopolitanam IV, can. 17, Pius XII, Motu proprio Cleri sanctitati, can. 216; 2, 1 .

(10) In Synodis Oecumenicis: Nicaena I, can. 6; Constantinopolitana I, can. 3; Constantinopolitana IV, can. 21; Lateranensi IV, can. 5; Florentina, decr. pro Graecis, 6 iul. 1439, 9. Cfr. Pius XII, Motu proprio Cleri sanctitati, 2 iun. 1957, can. 219, etc.

(11) Cfr. supra, nota 8.

(12) Cfr. Synodum Ephesinam, can. 8; Clemens VII, Decet Romanum Pontificem, 23 febr. 1596; Pius VII, Litt. Ap. In universalis Ecclesiae, 22 febr. 1807; Pius XII Motu proprio Cleri sanctitati, 2 iun. 1957, can. 324-327; Syn. Carthaginen., an. 419, can. 17.

(13) Syn. Carthaginen., an. 419, can. 17 et 57; Chalcedonensis, an. 451, can. 12; S. Innocentius I, Litt. Et onus et honor, a. c. 415: Nam quid sciscitaris; S. Nicolaus I, Litt. Ad consulta vestra, 13 nov. 866: A quo autem; Innocentius III, Litt. Rex regum, 25 feb 1204; Leo XII, Const. Ap. Petrus Apostolorum Princeps, 15 aug 1824; Leo XIII, Litt. Ap. Christi Domini, an. 1895; Pius XII, Motu proprio Cleri sanctitati, 2 iun 1957, can. 159.

(14) Cfr. Innocentius IV, Ep Sub catholicae, 6 mart. 1264; 3, n. 4; Syn. Lugdunensis II, an. 1274 (professio fidei Michaelis Palaeologi Gregorio X oblata); Eugenius IV, in Syn. Florentina, Const. Exsultate Deo, 22 nov. 1439, 11; Clemens VIII, Instr. Sanctissimus, 31 aug. 1595; Benedictus XIV. Const. Etsi pastoralis, 26 maii 1742, II, n. 1, III, n. 1, etc.; Synodus Laodicena, an. 347/381, can. 48; Syn. Sisen. Armenorum, an. 1342; Synodus Libanen. Maronitarum, an. 1736, P. II, Cap. III n. 2, et aliae Synodi particulares.

(15) Cfr. S.C.S. Officii, Instr. (ad Ep. Scepusien.), an. 1783; S.C. de Prop. Fide (pro Coptis), 15 mart. 1790, n. XIII; Decr. 6 oct. 1863, C, a; S.C. pro Eccl. Orient. 1 maii 1948; S.C.S. Officii, resp. 22 apr. 1896 cum litt. 19 maii 1896.

(16) CIC, can. 782, 4; S.C. pra Eccl. Orient., Decretum . de Sacramento Confirmationis administrando etiam fidelibus orientalibus a presbyteris latini ritus, qui hoc indulto gaudeant pro fidelibus sui ritus, 1 maii 1948.

(17) Cfr. Syn. Laodicen., an. 347/381, can. 29; S. Nicephorus CP., cap. 14; Syn. Duinen. Armenorum, an. 719, can. 31; S. Theodorus Studita, sermo 21; S. Nicolaus I, Litt. Ad consulta vestra, 13 nov. 866: In quorum Apostolorum; Nos cupitis; Quod interrogatis; Praeterea consulitis; Si die Dominico; et Synodi particulares.

(18) Novum quid, saltem ubi viget obligatio audiendi S. Liturgiam; ceterum cohaeret diei liturgicae apud Orientales.

(19) Cfr. Canones Apostolorum, 8 et 9; Syn. Antiochena, an. 341, can. 2; Timotheus Alexandrinus, interrogat. 3; Innocentius III, Const. Quia divinae, 4 ian. 1215; et plurimae Synodi particulares Ecclesiarum Orientalium recentiores.

(20) Salva territorialitate iurisdictionis, canon providere intendit, in bonum animarum, pluralitati iurisdictionis in eodem territorio.

(21) Cfr. Syn. Nicaena I, can. 18; Syn. Neocaesarien., an. 314/ 325, can. 12; Syn. Sardicen., an. 343, can. 8; S. Leo M., Litt. Omnium quidem, 13 ian. 444; Syn. Chalcedonen., can. 6; Syn. Constantinopolitana IV, can. 23, 26; etc.

(22) Subdiaconatus consideratur apud Ecclesias Orientales plures Ordo minor, sed Motu proprio Pii XII, Cleri sanctitati, ei praescribuntur obligationes Ordinum maiorum. Canon proponit ut redeatur ad disciplinam antiquam singularum Ecclesiarum quoad obligationes subdiaconorum, in derogationem iuris communis Cleri sanctitati.

(23) Cfr. Pius XII, Motu proprio Crebrae allatae, 22 febr. 1949, can. 32, 2, n. 5 (facultas patriarcharum dispensandi a forma); Pius XII, Motu proprio Cleri sanctitati, 2 iun. 1957, can. 267 (facultas patriarcharum sanandi in radice); S.C.S. Offici et S.C. pro Eccl. Orient., an. 1957 concedunt facultatem dispensandi a forma et sanandi ob defectum formae (ad quinquennium): extra patriarchatus, Metropolitis, ceterisque Ordinariis locorum... qui nullum habent Superiorem infra Sanctam Sedem.

(24) Cfr. S. Leo M., Litt. Quod saepissime, 15 apr. 454: Petitionem autem; S. Nicephorus CP., cap. 13; Syn. Sergii Patriarchae 18 sept. 1596; can. 17; Pius VI Litt. Ap. Assueto paterne, 8 apr. 1775; etc.

(25) Cfr. Syn. Vaticana II Const. De Sacra Liturgia, 4 dec. 1963.

(26) Cfr. Clemens VIII, Instr. Sanctissimus, 31 aug. 1595, 6: Si ipsi graeci; S.C.S. Officii, 7 iun. 1673, ad 1 et 3; 13 mart. 1727, ad 1; S.C. de Prop. Fide, Decret. 18 aug. 1913, art. 33; Decret. 14 aug. 1914, art. 27; Decret. 27 mart. 1916, art. 14; S.C. pro Eccl. Orient., Decret. 1 mart. 1929, art. 36; Decret. 4 maii 1930 art. 41.

(27) Cfr. Syn. Laodicen., 347/381, can. 18; Syn. Mar Issaci Chaldaeorum, an. 410, can. 15; S. Nerses Glaien. Armenorum, an. 1166; Innocentius IV Ep. Sub catholicae, 6 mart. 1254, 8; Benedictus XIV, Const. Etsi pastoralis 26 maii 1742, 7, n. 5; Inst. Eo quamvis tempore, 4 maii 1745 42 ss.; et Synodi particulares recentiores:Armenorum (1911) Coptorum (1898), Maronitarurn (1736), Rumenorum (1872), Ruthenorum (1891), Syrorum (1888).

(28) Ex traditione orientali.

(29) Ex tenore Bullarum unionis singularum Ecclesiarum orientalium catholicarum.

(30) Obligatio synodalis quoad fratres seiunctos orientales et quoad omnes Ordines cuiuscumque gradus tum iuris divini tum ecclesiastici.

(31) Haec doctrina valet etiam in Ecclesiis seiunctis.

(32) S. Basilius M., Epistula canonica ad Amphilochium, PG. 32, 669 B.

(33) Fundamentum mitigationisconsideratur: 1) validitas sacramentorum; 2) bona fides et dispositio; 3) necessitas salutis aeternae; 4) absentia sacerdotis proprii; 5) exclusio periculorum vitandorum et formalis adhaesionis errori.

(34) Agitur de s. d. communicatione in sacris extrasacramentali, Concilium est quod mitigationem concedit, servatis servandis.

ORIENTALIUM ECCLESIARUM (THE CATHOLIC CHURCHES OF THE EASTERN RITE)

DECREE ON THE CATHOLIC CHURCHES
OF THE EASTERN RITE
ORIENTALIUM ECCLESIARUM
SOLEMNLY PROMULGATED BY HIS HOLINESS
POPE PAUL VI
ON NOVEMBER 21, 1964

PREAMBLE

1. The Catholic Church holds in high esteem the institutions, liturgical rites, ecclesiastical traditions and the established standards of the Christian life of the Eastern Churches, for in them, distinguished as they are for their venerable antiquity, there remains conspicuous the tradition that has been handed down from the Apostles through the Fathers (1) and that forms part of the divinely revealed and undivided heritage of the universal Church. This Sacred Ecumenical Council, therefore, in its care for the Eastern Churches which bear living witness to this tradition, in order that they may flourish and with new apostolic vigor execute the task entrusted to them, has determined to lay down a number of principles, in addition to those which refer to the universal Church; all else is remitted to the care of the Eastern synods and of the Holy See.

THE INDIVIDUAL CHURCHES OR RITES

2. The Holy Catholic Church, which is the Mystical Body of Christ, is made up of the faithful who are organically united in the Holy Spirit by the same faith, the same sacraments and the same government and who, combining together into various groups which are held together by a hierarchy, form separate Churches or Rites. Between these there exists an admirable bond of union, such that the variety within the Church in no way harms its unity; rather it manifests it, for 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.(2)

3. These individual Churches, whether of the East or the West, although they differ somewhat among themselves in rite (to use the current phrase), that is, in liturgy, ecclesiastical discipline, and spiritual heritage, are, nevertheless, each as much as the others, entrusted to the pastoral government of the Roman Pontiff, the divinely appointed successor of St. Peter in primacy over the universal Church. They are consequently of 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.

4. Means should be taken therefore in every part of the world for the protection and advancement of all the individual Churches and, to this end, there should be established parishes and a special hierarchy where the spiritual good of the faithful demands it. The hierarchs of the different individual Churches with jurisdiction in one and the same territory should, by taking common counsel in regular meetings, strive to promote unity of action and with common endeavor to sustain common tasks, so as better to further the good of religion and to safeguard more effectively the ordered way of life of the clergy.(3)

All clerics and those aspiring to sacred Orders should be instructed in the rites and especially in the practical norms that must be applied in interritual questions. The laity, too, should be taught as part of its catechetical education about rites and their rules.

Finally, each and every Catholic, as also the baptized of every non-Catholic church or denomination who enters into the fullness of the Catholic communion, must retain his own rite wherever he is, must cherish it and observe it to the best of his ability (4), without prejudice to the right in special cases of persons. communities or areas, of recourse to the Apostolic See, which, as the supreme judge of interchurch relations, will, acting itself or through other authorities, meet the needs of the occasion in an ecumenical spirit, by the issuance of opportune directives, decrees or rescripts.

PRESERVATION OF THE SPIRITUAL HERITAGE OF THE EASTERN CHURCHES

5. History, tradition and abundant ecclesiastical institutions bear outstanding witness to the great merit owing to the Eastern Churches by the universal Church.(5) The Sacred Council, therefore, not only accords to this ecclesiastical and spiritual heritage the high regard which is its due and rightful praise, but also unhesitatingly looks on it as the heritage of the universal Church. For this reason it solemnly declares that the Churches of the East, as much as those of the West, have a full right and are in duty bound to rule themselves, each in accordance with its own established disciplines, since all these are praiseworthy by reason of their venerable antiquity, more harmonious with the character of their faithful and more suited to the promotion of the good of souls.

6. All members of the Eastern Rite should know and be convinced that they can and should always preserve their legitimate liturgical rite and their established way of life, and that these may not be altered except to obtain for themselves an organic improvement. All these, then, must be observed by the members of the Eastern rites themselves. Besides, they should attain to on ever greater knowledge and a more exact use of them, and, if in their regard they have fallen short owing to contingencies of times and persons, they should take steps to return to their ancestral traditions.

Those who, by reason of their office or apostolic ministries, are in frequent communication with the Eastern Churches or their faithful should be instructed according as their office demands in the knowledge and veneration of the rites, discipline, doctrine, history and character of the members of the Eastern rites.(6) To enhance the efficacy of their apostolate, Religious and associations of the Latin Rite working in Eastern countries or among Eastern faithful are earnestly counseled to found houses or even provinces of the Eastern rite, as far as this can be done.(7)

EASTERN RITE PATRIARCHS

7. The patriarchate, as an institution, has existed in the Church from the earliest times and was recognized by the first ecumenical councils.(8)

By the name Eastern patriarch, is meant the bishop to whom belongs jurisdiction over all bishops, not excepting metropolitans clergy and people of his own territory or rite, in accordance with canon law and without prejudice to the primacy of the Roman Pontiff.(9)

Wherever an hierarch of any rite is appointed outside the territorial bounds of the patriarchate, he remains attached to the hierarchy of the patriarchate of that rite, in accordance with canon law.

8. Though some of the patriarchates of the Eastern Churches are of earlier and some of later date, nonetheless all are equal in respect of patriarchal dignity, without however prejudice to the legitimately established precedence of honor.(10)

9. By the most ancient tradition of the Church the patriarchs of the Eastern Churches are to be accorded special honor, seeing that each is set over his patriarchate as father and head.

This Sacred Council, therefore, determines that their rights and privileges should be re-established in accordance with the ancient tradition of each of the Churches and the decrees of the ecumenical councils.(11)

The rights and privileges in question are those that obtained in the time of union between East and West; though they should be adapted somewhat to modern conditions.

The patriarchs with their synods are the highest authority for all business of the patriarchate, including the right of establishing new eparchies and of nominating bishops of their rite within the territorial bounds of the patriarchate, without prejudice to the inalienable right of the Roman Pontiff to intervene in individual cases.

10. What has been said of patriarchs is valid also, in harmony with the canon law, in respect to major archbishops, who rule the whole of some individual church or rite.(12)

11. Seeing that the patriarchal office in the Eastern Church is a traditional form of government, the Sacred Ecumenical Council ardently desires that new patriarchates should be erected where there is need, to be established either by an ecumenical council or by the Roman Pontiff.(13)

THE DISCIPLINE OF THE SACRAMENTS

12. The Sacred Ecumenical Council confirms and approves the ancient discipline of the sacraments existing in the Oriental Churches, as also the ritual practices connected with their celebration and administration and ardently desires that this should be re-established if circumstances warrant it.

13. The established practice in respect of the minister of Confirmation that has obtained from most early times in the Eastern Church should be fully restored. Therefore, priests validly confer this sacrament, using chrism blessed by a patriarch or a bishop.(14)

14. All Eastern Rite priests, either in conjunction with Baptism or separately from it, can confer this sacrament validly on all the faithful of any rite including the Latin; licitly, however, only if the regulations both of the common and the particular law are observed.(15) Priests, also, of Latin Rite, in accordance with the faculties they enjoy in respect of the administration of this sacrament, validly administer it also to the faithful of Eastern Churches; without prejudice to the rite, observing in regard to licitness the regulations both of the common and of the particular law.(16)

15. The faithful are bound to take part on Sundays and feast days in the Divine Liturgy or, according to the regulations or custom of their own rite, in the celebration of the Divine Office.(17) That the faithful may be able more easily to fulfill their obligation, it is laid down that the period of time within which the precept should be observed extends from the Vespers of the vigil to the end of the Sunday or the feast day.(18) The faithful are earnestly exhorted to receive Holy Communion on these days, and indeed more frequently-yes, even daily.(19)

16. Owing to the fact that the faithful of the different individual churches dwell intermingled with each other in the same area or Eastern territory, the faculties for hearing confessions duly and without restriction given to priests of any rite by their own hierarchs extend to the whole territory of him who grants them and also to the places and faithful of any other rite in the same territory, unless the hierarch of the place has expressly excluded this for places of his rite.(20)

17. In order that the ancient established practice of the Sacrament of Orders in the Eastern Churches may flourish again, this Sacred Council ardently desires that the office of the permanent diaconate should, where it has fallen into disuse, be restored.(21) The legislative authorities of each individual church should decide about the subdiaconate and the minor orders and the rights and obligations that attach to them.(22)

18. To obviate invalid marriages when Eastern Catholics marry baptized Eastern non-Catholics and in order to promote fidelity in and the sanctity of marriage, as well as peace within the family, the Sacred Council determines that the canonical "form" for the celebration of these marriages is of obligation only for liceity; for their validity the presence of a sacred minister is sufficient, provided that other prescriptions of law are observed.(23)

DIVINE WORSHIP

19. It belongs only to an ecumenical council or to the Apostolic See to determine, transfer or suppress feast days common to all the Eastern Churches. On the other hand, to determine, transfer or suppress the feast days of any of the individual churches is within the competence not only of the Apostolic See but also of the patriarchal or archiepiscopal synod, due regard being had to the whole area and the other individual churches.(24)

20. Until such time as all Christians are agreed on a fixed day for the celebration of Easter, with a view meantime to promoting unity among the Christians of the same area or nation, it is left to the patriarchs or supreme authorities of a place to come to an agreement by the unanimous consent and combined counsel of those affected to celebrate the feast of Easter on the same Sunday.(25)

21. Individual faithful dwelling outside the area or territory of their own rite may follow completely the established custom of the place where they live as regards the law of the sacred seasons. In families of mixed rite it is permissible to observe this law according to one and the same rite.(26)

22. Eastern clerics and Religious should celebrate in accordance with the prescriptions and traditions of their own established custom the Divine Office, which from ancient times has been held in high honor in all Eastern Churches.(27) The faithful too should follow the example of their forebears and assist devoutly as occasion allows at the Divine Office.

23. It belongs to the patriarch with his synod, or to the supreme authority of each church with the council of the hierarchs, to regulate the use of languages in the sacred liturgical functions and, after reference to the Apostolic See, of approving translations of texts into the vernacular.(28)

RELATIONS WITH THE BRETHREN OF THE SEPARATED CHURCHES

24. The Eastern Churches in communion with the Apostolic See of Rome have a special duty of promoting the unity of all Christians, especially Eastern Christians, in accordance with the principles of the decree, "About Ecumenism," of this Sacred Council, by prayer in the first place, and by the example of their lives, by religious fidelity to the ancient Eastern traditions, by a greater knowledge of each other, by collaboration and a brotherly regard for objects and feelings.(29)

25. If any separated Eastern Christian should, under the guidance of the grace of the Holy Spirit, join himself to the unity of Catholics, no more should be required of him than what a bare profession of the Catholic faith demands. Eastern clerics, seeing that a valid priesthood is preserved among them, are permitted to exercise the Orders they possess on joining the unity of the Catholic Church, in accordance with the regulations established by the competent authority.(30)

26. Common participation in worship (communicatio in sacris) which harms the unity of the Church or involves formal acceptance of error or the danger of aberration in the faith, of scandal and indifferentism, is forbidden by divine law.(32) On the other hand, pastoral experience shows clearly that, as regards our Eastern brethren, there should be taken into consideration the different cases of individuals, where neither the unity of the Church is hurt nor are verified the dangers that must be avoided, but where the needs of the salvation of souls and their spiritual good are impelling motives. For that reason the Catholic Church has always adopted and now adopts rather a mild policy, offering to all the means of salvation and an example of charity among Christians, through participation in the sacraments and in other sacred functions and things. With this in mind, "lest because of the harshness of our judgment we be an obstacle to those seeking salvation" (31) and in order more and more to promote union with the Eastern Churches separated from us, the Sacred Council lays down the following policy.

27. Without prejudice to the principles noted earlier, Eastern Christians who are in fact separated in good faith from the Catholic Church, if they ask of their own accord and have the right dispositions, may be admitted to the sacraments of Penance, the Eucharist and the Anointing of the Sick. Further, Catholics may ask for these same sacraments from those non-Catholic ministers whose churches possess valid sacraments, as often as necessity or a genuine spiritual benefit recommends such a course and access to a Catholic priest is physically or morally impossible.(33)

28. Further, given the same principles, common participation by Catholics with their Eastern separated brethren in sacred functions, things and places is allowed for a just cause.(34)

29. This conciliatory policy with regard to "communicatio in sacris" (participation in things sacred) with the brethren of the separated Eastern Churches is put into the care and control of the local hierarchs, in order that, by combined counsel among themselves and, if need be, after consultation also with the hierarchs of the separated churches, they may by timely and effective regulations and norms direct the relations among Christians.

CONCLUSION

30. The Sacred Council feels great joy in the fruitful zealous collaboration of the Eastern and the Western Catholic Churches and at the same time declares: All these directives of law are laid down in view of the present situation till such time as the Catholic Church and the separated Eastern Churches come together into complete unity.

Meanwhile, however, all Christians, Eastern as well as Western, are earnestly asked to pray to God fervently and assiduously, nay, indeed daily, that, with the aid of the most holy Mother of God, all may become one. Let them pray also that the strength and the consolation of the Holy Spirit may descend copiously upon all those many Christians of whatsoever church they be who endure suffering and deprivations for their unwavering avowal of the name of Christ.

"Love one another with fraternal charity, anticipating one another with honor". (Rom.12,10.)

Each and all these matters which are set forth in this decree have been favorably voted on by the Fathers of the Council. And we, by the apostolic authority given us by Christ and in union with the Fathers, approve, decree and establish them in the Holy Spirit and command that they be promulgated for the glory of God.

Given in Rome at St. Peter's, November 21, 1964

---

NOTES

(1) Leo XIII, Litt. Ap. Orientalium dignitas, 30 nov. 1894, in Leonis XIII Acta, vol. XIV, pp. 201-202.

(2) S. Leo IX, Litt. In terra pax, an. 1053: Ut enim; Innocentius III, Synodus Lateranensis IV, an. 1215, cap. IV: . Licet Graccos; Litt. Inter quatuor, 2 aug. 1206: Postulasti postmodum; Innocentius IV, Ep. Cum de cetero, 27 aug. 1247; Ep. Sub catholicae, 6 mart. 1254, proem.; Nicolaus III, Instructio Istud est memoriale, 9 oct. 1278; Leo X, Litt. Ap. Accepimus nuper, 18 maii 1521; Paulus III, Litt. Ap. Dudum, 23 dec. 1534; Pius IV, Const. Romanus Pontifex, 16 febr. 1564, 5; Clemens VIII, Const. Magnus Dominus, 23 dec. 1595, 10; Paulus V, Const. Solet circumspeata, 10 dec. 1615, 3; Benedictus XIV, Ep. Enc. Demandatam, 24 dec. 1743, 3; Ep. Enc. Allatae sunt, 26 iun. 1755, 3, 6-19, 32; Pius VI, Litt. Enc. Catholicae communionis, 24 maii 1787; Pius IX, Litt. In suprema, 6 ian. 1848, 3; Litt. Ap. Ecclesiam Christ;, 26 nov. 1853; Const. Romani Pontificis, 6 ian. 1862; Leo XIII, Litt. Ap. Praeclara, 20 iun. 1894, n. 7; Litt. Ap. Orientalium dignitas, 30 nov. 1894, proem.; etc.

(3) Pius XII, Motu proprio Cleri sanctitati, 2 iun. 1957, can. 4.

(4) Pius XII, Motu proprio Cleri sanctitati, 2 iun. 1957, can. 8: sine licentia Sedis Apostolicae, sequendo praxim saeculorum praecedentium; item quoad baptizatos acatholicos in can. 11 habetur: ritum quem maluerint am plecti possunt; in textu proposito disponitur modo positivo observantia ritus pro omnibus et ubique terrarum.

(5) Cfr. Leo XIII, Litt. Ap. Orientalium dignitas, 30 nov. 1894; Ep. Ap. Praeclara gratulationis, 20 iun. 1894, et documenta in nota 2 allata.

(6) Cfr. Benedictus XV, Motu proprio Orientis catholici, 15 oct. 1917, Pius XI, Litt. Enc. Rerum orientalium, 8 sept. 1928, etc.

(7) Praxis Ecclesiae catholicae temporibus Pii XI, Pii XII, Ioannis XXIII motum hunc abunde demonstrat.

(8) Cfr. Synodum Nicaenam I, can. 6; Constantinopolitanam I, can. 2 et 3; Chalcedonensem, can. 28; can. 9; Constantinopolitanam IV can. 17; can. 21; Lateranensem IV can. 5; can. 30; Florentinam, Decr. pro. Graecis; etc.

(9) Gfr. Synodum Nicaenam I, can. 6, Constantinopolitanam I, can. 3; Constantinopolitanam IV, can. 17, Pius XII, Motu proprio Cleri sanctitati, can. 216; 2, 1 .

(10) In Synodis Oecumenicis: Nicaena I, can. 6; Constantinopolitana I, can. 3; Constantinopolitana IV, can. 21; Lateranensi IV, can. 5; Florentina, decr. pro Graecis, 6 iul. 1439, 9. Cfr. Pius XII, Motu proprio Cleri sanctitati, 2 iun. 1957, can. 219, etc.

(11) Cfr. supra, nota 8.

(12) Cfr. Synodum Ephesinam, can. 8; Clemens VII, Decet Romanum Pontificem, 23 febr. 1596; Pius VII, Litt. Ap. In universalis Ecclesiae, 22 febr. 1807; Pius XII Motu proprio Cleri sanctitati, 2 iun. 1957, can. 324-327; Syn. Carthaginen., an. 419, can. 17.

(13) Syn. Carthaginen., an. 419, can. 17 et 57; Chalcedonensis, an. 451, can. 12; S. Innocentius I, Litt. Et onus et honor, a. c. 415: Nam quid sciscitaris; S. Nicolaus I, Litt. Ad consulta vestra, 13 nov. 866: A quo autem; Innocentius III, Litt. Rex regum, 25 feb 1204; Leo XII, Const. Ap. Petrus Apostolorum Princeps, 15 aug 1824; Leo XIII, Litt. Ap. Christi Domini, an. 1895; Pius XII, Motu proprio Cleri sanctitati, 2 iun 1957, can. 159.

(14) Cfr. Innocentius IV, Ep Sub catholicae, 6 mart. 1264; 3, n. 4; Syn. Lugdunensis II, an. 1274 (professio fidei Michaelis Palaeologi Gregorio X oblata); Eugenius IV, in Syn. Florentina, Const. Exsultate Deo, 22 nov. 1439, 11; Clemens VIII, Instr. Sanctissimus, 31 aug. 1595; Benedictus XIV. Const. Etsi pastoralis, 26 maii 1742, II, n. 1, III, n. 1, etc.; Synodus Laodicena, an. 347/381, can. 48; Syn. Sisen. Armenorum, an. 1342; Synodus Libanen. Maronitarum, an. 1736, P. II, Cap. III n. 2, et aliae Synodi particulares.

(15) Cfr. S.C.S. Officii, Instr. (ad Ep. Scepusien.), an. 1783; S.C. de Prop. Fide (pro Coptis), 15 mart. 1790, n. XIII; Decr. 6 oct. 1863, C, a; S.C. pro Eccl. Orient. 1 maii 1948; S.C.S. Officii, resp. 22 apr. 1896 cum litt. 19 maii 1896.

(16) CIC, can. 782, 4; S.C. pra Eccl. Orient., Decretum . de Sacramento Confirmationis administrando etiam fidelibus orientalibus a presbyteris latini ritus, qui hoc indulto gaudeant pro fidelibus sui ritus, 1 maii 1948.

(17) Cfr. Syn. Laodicen., an. 347/381, can. 29; S. Nicephorus CP., cap. 14; Syn. Duinen. Armenorum, an. 719, can. 31; S. Theodorus Studita, sermo 21; S. Nicolaus I, Litt. Ad consulta vestra, 13 nov. 866: In quorum Apostolorum; Nos cupitis; Quod interrogatis; Praeterea consulitis; Si die Dominico; et Synodi particulares.

(18) Novum quid, saltem ubi viget obligatio audiendi S. Liturgiam; ceterum cohaeret diei liturgicae apud Orientales.

(19) Cfr. Canones Apostolorum, 8 et 9; Syn. Antiochena, an. 341, can. 2; Timotheus Alexandrinus, interrogat. 3; Innocentius III, Const. Quia divinae, 4 ian. 1215; et plurimae Synodi particulares Ecclesiarum Orientalium recentiores.

(20) Salva territorialitate iurisdictionis, canon providere intendit, in bonum animarum, pluralitati iurisdictionis in eodem territorio.

(21) Cfr. Syn. Nicaena I, can. 18; Syn. Neocaesarien., an. 314/ 325, can. 12; Syn. Sardicen., an. 343, can. 8; S. Leo M., Litt. Omnium quidem, 13 ian. 444; Syn. Chalcedonen., can. 6; Syn. Constantinopolitana IV, can. 23, 26; etc.

(22) Subdiaconatus consideratur apud Ecclesias Orientales plures Ordo minor, sed Motu proprio Pii XII, Cleri sanctitati, ei praescribuntur obligationes Ordinum maiorum. Canon proponit ut redeatur ad disciplinam antiquam singularum Ecclesiarum quoad obligationes subdiaconorum, in derogationem iuris communis Cleri sanctitati.

(23) Cfr. Pius XII, Motu proprio Crebrae allatae, 22 febr. 1949, can. 32, 2, n. 5 (facultas patriarcharum dispensandi a forma); Pius XII, Motu proprio Cleri sanctitati, 2 iun. 1957, can. 267 (facultas patriarcharum sanandi in radice); S.C.S. Offici et S.C. pro Eccl. Orient., an. 1957 concedunt facultatem dispensandi a forma et sanandi ob defectum formae (ad quinquennium): extra patriarchatus, Metropolitis, ceterisque Ordinariis locorum... qui nullum habent Superiorem infra Sanctam Sedem.

(24) Cfr. S. Leo M., Litt. Quod saepissime, 15 apr. 454: Petitionem autem; S. Nicephorus CP., cap. 13; Syn. Sergii Patriarchae 18 sept. 1596; can. 17; Pius VI Litt. Ap. Assueto paterne, 8 apr. 1775; etc.

(25) Cfr. Syn. Vaticana II Const. De Sacra Liturgia, 4 dec. 1963.

(26) Cfr. Clemens VIII, Instr. Sanctissimus, 31 aug. 1595, 6: Si ipsi graeci; S.C.S. Officii, 7 iun. 1673, ad 1 et 3; 13 mart. 1727, ad 1; S.C. de Prop. Fide, Decret. 18 aug. 1913, art. 33; Decret. 14 aug. 1914, art. 27; Decret. 27 mart. 1916, art. 14; S.C. pro Eccl. Orient., Decret. 1 mart. 1929, art. 36; Decret. 4 maii 1930 art. 41.

(27) Cfr. Syn. Laodicen., 347/381, can. 18; Syn. Mar Issaci Chaldaeorum, an. 410, can. 15; S. Nerses Glaien. Armenorum, an. 1166; Innocentius IV Ep. Sub catholicae, 6 mart. 1254, 8; Benedictus XIV, Const. Etsi pastoralis 26 maii 1742, 7, n. 5; Inst. Eo quamvis tempore, 4 maii 1745 42 ss.; et Synodi particulares recentiores:Armenorum (1911) Coptorum (1898), Maronitarurn (1736), Rumenorum (1872), Ruthenorum (1891), Syrorum (1888).

(28) Ex traditione orientali.

(29) Ex tenore Bullarum unionis singularum Ecclesiarum orientalium catholicarum.

(30) Obligatio synodalis quoad fratres seiunctos orientales et quoad omnes Ordines cuiuscumque gradus tum iuris divini tum ecclesiastici.

(31) Haec doctrina valet etiam in Ecclesiis seiunctis.

(32) S. Basilius M., Epistula canonica ad Amphilochium, PG. 32, 669 B.

(33) Fundamentum mitigationisconsideratur: 1) validitas sacramentorum; 2) bona fides et dispositio; 3) necessitas salutis aeternae; 4) absentia sacerdotis proprii; 5) exclusio periculorum vitandorum et formalis adhaesionis errori.

(34) Agitur de s. d. communicatione in sacris extrasacramentali, Concilium est quod mitigationem concedit, servatis servandis.