Converting from orthodox to catholic church, what is the procedure

[miljan12]

just interested how does it work

 

[babochka]

You would simply make a profession of faith to be received into full Communion.

 

[CathBoy1]

I’ll quote the CCC, but to answer your question in short, as it’s been explained to me, it’s an easy process all that is required is a profession of faith & you would become a Catholic in the eastern church which corresponds with your own.

From the CCC:

838 "The Church knows that she is joined in many ways to the baptized who are honored by the name of Christian, but do not profess the Catholic faith in its entirety or have not preserved unity or communion under the successor of Peter."322 Those "who believe in Christ and have been properly baptized are put in a certain, although imperfect, communion with the Catholic Church."323 With the Orthodox Churches, this communion is so profound "that it lacks little to attain the fullness that would permit a common celebration of the Lord’s Eucharist."324:thumbsup:

 

[1ke]

just interested how does it work

The Orthdox are fully initiated having received Baptism, Comfirmation, and Eucharist. Therefore, they need only to make a profession of faith. That’s it.

They would become a Catholic of the corresponding Eastern Rite if one exists-- there are procedures if they want to become Latin Rite for some reason (for example, married to a Latin Catholic).

 

[SuscipeMeDomine]

An Orthodox Christian who wants to become Catholic would do well to call the chancery office rather than the local parish. You won’t go through RCIA and you normally would become part of the Eastern Catholic church that corresponds to your Orthodox church.

 

[Monica4316]

No matter what Catholic parish you become Catholic in (Latin or Eastern rite), you would be automatically placed in an Eastern rite according to Canon law. This would mean you have certain obligations in your rite, for example to follow the fasts, - but you can attend Mass and receive Communion in any Catholic parish. Some people choose to later transfer to the Latin rite, and some stay Eastern, but the Church does try to preserve the Eastern rites and not absorb them into the Latin rite. I’m an Eastern Catholic in this way.

An Orthodox would become Catholic by making a profession of faith, usually at the Easter Vigil, but would not receive Confirmation again. They would go to their first Catholic Confession and Communion as well. Hope that helps!

 

[1ke]

An Orthodox would become Catholic by making a profession of faith, usually at the Easter Vigil, but would not receive Confirmation again. They would go to their first Catholic Confession and Communion as well. Hope that helps!

Monica,

Orthodox are fully initiated. They don’t have a “first confession” or “first communion”. They are already fully initiated!

They can be received into the Church at ANY time, and should be received immediately when they ask not wait for Easter Vigil. Easter Vigil is proper to the unbaptized, not fully initiated Orthodox.

 

[PJM]

just interested how does it work

Thanks for asking:thumbsup:

The NORM

Is to sign up and participate the your nearest Catholic Parish RCIA program {Many of which will begin this week} {Rites of Initiation for Christian Adults] … I co-taught it for 3 years.

The times, timing, lenght and number of classes is largely determined by that Parish Pastor.

It is quote common to have the classes once per week, 1-2 hours in duration, begaining with Back to School and culminating at Easter Sunday. BUT this can be varied by the desires of that Pastor.

RCIA aims to only

1. Introduce the Catholic Faith & provide enough information for you to decide if the RC is “right” for you. [Actually if the Holy Spirit is calling toy “home” at this point in time? Is more accurate.
2. Make available qualified {**most often} folks to answers your questions
3. Make available to you the RITES necessary to enter into the RCC if that is YOUR intent
4. It is a non-judgmental environment, that you can exit at any point in the course

If you are interested, you would be well advised to contact the Pastor or DRE {Director of religious education} at your nearest parish ASAP:thumbsup:

God Bless you, and thanks for asking

Patrick {PJM} here on CAF

 

[PJM]

just interested how does it work

OPPS:blush:

I missed that you ARE Orthodox, just call the Pastor at the nearest CC and he’ll take care of you:thumbsup:

SORRY,

PJM

 

[JurisPrudens]

just interested how does it work

Contrary to what the previous posters said, I can share my experience.

I am from Russia, I was baptized as an Eastern Orthodox, I did not practice my faith subsequently. Deciding to join Catholicism, I came to the Catholic (Latin Rite) Cathedral in Moscow. There were many people like me, most of them were non-practicing Orthodox, although I met one or two guys who used to be active Orthodox.

We were all made to join the catechism course, for the duration of one year. We were all given the choice of whether to join the Latin Rite or to remain in the Byzantine Rite. For this purpose, the priests from both rites were invited to tell about their experience. Almost all of us, nevertheless, decided to join the Latin Rite; one of the strongest motivations was that the Byzantine Catholics in Moscow lack their own church building and are generally quite scarce. Despite all this, however, all of us willing to change the Rite filed official requests to do so; and we were asked to provide substantial reasons for that.

We all passed through the catechism course and examination, as a regular RCIA would be. Only after we passed all the exams and formalities, we made a profession of faith and were admitted to the Sacraments.

The reason why the Orthodox are required to pass RCIA, as we were told, was that many Russian Orthodox do not practice and do not really know their faith. Moreover, it was also a means of precaution, to ensure they are no “nominal” converts. Indeed, many of those who started the course lacked the patience to persevere to the end.

Only in case of mortal danger are Orthodox allowed to avoid the RCIA procedure and get admitted before the year passes.

 

[RyanBlack]

Contrary to what the previous posters said, I can share my experience.

I am from Russia, I was baptized as an Eastern Orthodox, I did not practice my faith subsequently. Deciding to join Catholicism, I came to the Catholic (Latin Rite) Cathedral in Moscow. There were many people like me, most of them were non-practicing Orthodox, although I met one or two guys who used to be active Orthodox.

We were all made to join the catechism course, for the duration of one year. We were all given the choice of whether to join the Latin Rite or to remain in the Byzantine Rite. For this purpose, the priests from both rites were invited to tell about their experience. Almost all of us, nevertheless, decided to join the Latin Rite; one of the strongest motivations was that the Byzantine Catholics in Moscow lack their own church building and are generally quite scarce. Despite all this, however, all of us willing to change the Rite filed official requests to do so; and we were asked to provide substantial reasons for that.

We all passed through the catechism course and examination, as a regular RCIA would be. Only after we passed all the exams and formalities, we made a profession of faith and were admitted to the Sacraments.

The reason why the Orthodox are required to pass RCIA, as we were told, was that many Russian Orthodox do not practice and do not really know their faith. Moreover, it was also a means of precaution, to ensure they are no “nominal” converts. Indeed, many of those who started the course lacked the patience to persevere to the end.

Only in case of mortal danger are Orthodox allowed to avoid the RCIA procedure and get admitted before the year passes.

That may have been the case in your experience, and I have no reason to doubt you. However, there is no such canonical requirement. Canonically, only a profession of faith is required. I would not generalize based on your experience. The Catholic clergy in Russia may have good pastoral reasons for requiring RCIA of Orthodox converts, but it is by no means a universal practice.

 

[PhiloMed]

That may have been the case in your experience, and I have no reason to doubt you. However, there is no such canonical requirement. Canonically, only a profession of faith is required. I would not generalize based on your experience. The Catholic clergy in Russia may have good pastoral reasons for requiring RCIA of Orthodox converts, but it is by no means a universal practice.

Correct.

As 1ke and others mentioned, it requires only a profession of faith. That being said, it is not uncommon to find a well meaning priest or deacon who does not know this. We ran into this very issue when my husband wanted to join the Catholic Church from the Orthodox Church. At the advice of 1ke we pushed back on the RCIA and Easter Vigil “requirement” and DH made his profession of faith on an otherwise ordinary Tuesday evening after work with our kids present.

 

[SyroMalankara]

Contrary to what the previous posters said, I can share my experience.

I am from Russia, I was baptized as an Eastern Orthodox, I did not practice my faith subsequently. Deciding to join Catholicism, I came to the Catholic (Latin Rite) Cathedral in Moscow. There were many people like me, most of them were non-practicing Orthodox, although I met one or two guys who used to be active Orthodox.

We were all made to join the catechism course, for the duration of one year. We were all given the choice of whether to join the Latin Rite or to remain in the Byzantine Rite. For this purpose, the priests from both rites were invited to tell about their experience. Almost all of us, nevertheless, decided to join the Latin Rite; one of the strongest motivations was that the Byzantine Catholics in Moscow lack their own church building and are generally quite scarce. Despite all this, however, all of us willing to change the Rite filed official requests to do so; and we were asked to provide substantial reasons for that.

We all passed through the catechism course and examination, as a regular RCIA would be. Only after we passed all the exams and formalities, we made a profession of faith and were admitted to the Sacraments.

The reason why the Orthodox are required to pass RCIA, as we were told, was that many Russian Orthodox do not practice and do not really know their faith. Moreover, it was also a means of precaution, to ensure they are no “nominal” converts. Indeed, many of those who started the course lacked the patience to persevere to the end.

Only in case of mortal danger are Orthodox allowed to avoid the RCIA procedure and get admitted before the year passes.

Just wondering why did you or others choose to join the Latin Church, even those Russian Catholic Churches are few and far between, as a Catholic you would still be free to attend any Latin parish anywhere and still remain Russian Catholic. Why join another sui iuris Church?

 

[AXO]

**1.-**Faithful validly baptized from Eastern non-Catholic churches are received with only the profession of faith (cum sola professione fidei) preceded by a doctrinal and spiritual preparation (præmissa præparatione spirituali et doctrinali) (CCEO, c. 897).
**2.-**The Code recommends that non-Catholics who convert retain their rites. Therefore, they shall be assigned to the Church of the same rite (ascribantur Ecclesiæ eiusdem ritus) except for particular cases (*ibid. *c. 35).

Thus, in general, no RCIA, and, subsequently, no Easter Vigil.

 

[JurisPrudens]

Just wondering why did you or others choose to join the Latin Church, even those Russian Catholic Churches are few and far between, as a Catholic you would still be free to attend any Latin parish anywhere and still remain Russian Catholic. Why join another sui iuris Church?

The ordinary for the Greek Catholics in Russia is located in Novosibirsk, Siberia. It would be embarrassing for many people to feel like they live “on the periphery” so far away from the shepherd.

 

[PJM]

Contrary to what the previous posters said, I can share my experience.

I am from Russia, I was baptized as an Eastern Orthodox, I did not practice my faith subsequently. Deciding to join Catholicism, I came to the Catholic (Latin Rite) Cathedral in Moscow. There were many people like me, most of them were non-practicing Orthodox, although I met one or two guys who used to be active Orthodox.

We were all made to join the catechism course, for the duration of one year. We were all given the choice of whether to join the Latin Rite or to remain in the Byzantine Rite. For this purpose, the priests from both rites were invited to tell about their experience. Almost all of us, nevertheless, decided to join the Latin Rite; one of the strongest motivations was that the Byzantine Catholics in Moscow lack their own church building and are generally quite scarce. Despite all this, however, all of us willing to change the Rite filed official requests to do so; and we were asked to provide substantial reasons for that.

We all passed through the catechism course and examination, as a regular RCIA would be. Only after we passed all the exams and formalities, we made a profession of faith and were admitted to the Sacraments.

The reason why the Orthodox are required to pass RCIA, as we were told, was that many Russian Orthodox do not practice and do not really know their faith. Moreover, it was also a means of precaution, to ensure they are no “nominal” converts. Indeed, many of those who started the course lacked the patience to persevere to the end.

Only in case of mortal danger are Orthodox allowed to avoid the RCIA procedure and get admitted before the year passes.

Thank you for sahring

God Bless you

Patrick

 

[SyroMalankara]

The ordinary for the Greek Catholics in Russia is located in Novosibirsk, Siberia. It would be embarrassing for many people to feel like they live “on the periphery” so far away from the shepherd.

That’s a shorter flight time than Los Angeles is to New York, I’d hope those Eastern Catholics in LA with their bishop in NY would not consider that distance a hindrance - all other things being equal.

 

[JurisPrudens]

That’s a shorter flight time than Los Angeles is to New York, I’d hope those Eastern Catholics in LA with their bishop in NY would not consider that distance a hindrance - all other things being equal.

Well, frankly, there were other reasons. Some Catholic converts there dislike the Byzantine Rite, because they associate it with the ROC too strongly. The catechists did their best to explain to them that all rites are equally good, but prejudice is there.
Moreover, for many of us the way to God started through the Western rite. BTW, this was the only “substantial reason” we were allowed to put into our rite-change applications.

 

[SyroMalankara]

The reason is that putting all those other reasons in would result in a denial from the Holy See - something required in the case of an Easterner switching to Latin.

I fail to see how this isn’t a case of systemic inducing of Rite/SuiIuris change, something absolutely forbidden.

As far back as Pope Leo XIII, Orientalium Dignitas:

Inasmuch as the following protocols have seemed proper to ordain and sanction in Our Lord, by Our Apostolic Authority We do declare now that it is Our will and decree that the aforesaid decree of Benedict XIV originally promulgated respecting the Greek Melkites, now apply globally to all the faithful of any Eastern rite whatever.

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. That this decree stand fixed and lasting We order a copy of it be posted openly in the churches of the Latin rite.
When an Eastern Patriarch lacks a priest of his own rite to whom he may entrust the spiritual governance of his own subjects, a pastor of another rite may undertake the care of those parishioners. He is to consecrate the same species, i.e., azyme or leavened bread, that the parishioners’ rite employs. Priests of an Eastern rite are to be preferred. To the faithful it is granted to receive Communion in any rite, not only in those locales where there is no church or priest of their own rite - as in the decree of the Sacred Congregation for the Propagation of the Faith of 18 August 1893 - but also, when owing to the great distance of a church of their own rite, they are unable to assist except with serious inconvenience. In this case the judgment belongs to the Ordinary. This principle remains unchanged: One who receives Communion in another rite, even for a long time, is not on that account to be considered to have changed his rite. As regards all other obligations, he continues to be subject to the pastor of his parish.
Latin rite societies of religious men that are engaged in the education of the young in the East, if they have a large number of Eastern rite students in their institute, are to consult with the Patriarch and provide for the benefit of these students in their institute a priest of the same rite for the celebration of the Sacred Synaxis, that is, the Sacrifice of the Mass, for the teaching of catechism in their native tongue, and explaining their ritual. At the least, they are to obtain such a priest to fulfill these duties on Sundays and holy days of obligation. For this reason, We decree that any privileges that students of an Eastern rite follow the Latin rite in these institutes that these societies may enjoy, even those deserving special mention, are removed. The institutes’ directors may employ religious discretion regarding the keeping of the fasts prescribed. Like provisions are to be made for day students. They must be sent back or induced to attend their own parish churches, unless it seem appropriate that they be admitted to the same sacred rites as the boarding students.
The same provisions are to be applied to the fullest degree possible in institutes of religious women dedicated to the education of girls in convents or schools. But if any change in these provisions seems beneficial, owing to particular conditions or circumstances, they are not to be enacted before the Patriarch give his assent and it be ratified by the Apostolic See.
New schools or religious houses of the Latin rite for either gender are not to be opened in future except by a grant of a petition to the Apostolic See.
It is not lawful for Latin or Eastern rite priests to give absolution, either in churches of their own rite or those of another rite, in cases that are reserved to the subject’s Ordinary, unless the faculty has been granted by them. We entirely revoke any privilege to the contrary of these prescriptions, even one worthy of specific mention.
Any person of an Eastern rite who has transferred to the Latin rite, even when this has been authorized by Pontifical rescript, shall be permitted to return to his original rite, upon petitioning the Apostolic See.
A woman of the Latin rite who marries a man of an Eastern rite, and likewise a woman of an Eastern rite who marries a man of the Latin rite, has the freedom to transfer to her husband’s rite at the beginning of or any time during their marriage. When the marriage bond is ended, she will have the power to resume her former rite.
Anyone of an Eastern rite that resides outside the patriarchal territory will be under the administration of the Latin clergy; he shall, however, remain reckoned as belonging to his own rite. By means of this, neither length of time nor any other reason shall in any way alter his being subject to his Patriarch once he return to his territory.
It is not lawful for any Latin rite Order or Religious Institute for either gender to receive into their society anyone of an Eastern rite who will not have first presented testimonial letters of his own Ordinary.
If any community, family, or person from among the dissidents come to Catholic unity but make it almost a necessary condition that they embrace the Latin rite, they may remain bound to the obligations of this rite for the time being. It will remain, however, in their power at any time in the future to return to their native Catholic rite. If such a condition not be interposed, but the community, family, or person is under the administration of Latin rite priests because of a lack of ones of an Eastern rite, they are to be restored to the practice of their proper rite as soon as there are enough Eastern rite priests.

 

[SyroMalankara]

CCEO Canon 31
No one can presume in any way to induce the Christian faithful to transfer to another Church sui iuris.

Item 10 from Applying The Liturgical Prescriptions of the Code of Canons of the Eastern Churches from theCongregation for the Eastern Churches:
10. The duty to protect the Eastern heritage
Desiring that these treasures flourish and contribute ever more efficiently to the evangelization of the world, Orientalium Ecclesiarum affirms, as do successive documents, that the members of Eastern Churches have the right and the duty to preserve them, to know them, and to live them.[14] Such affirmation contains a clear condemnation of any attempt to distance the Eastern faithful from their Churches, whether in an explicit and irreversible manner, with its juridical consequences, inducing them to pass from one Church sui iuris to another,[15] or whether in a less explicit manner, favoring the acquisition of forms of thought, spirituality, and devotions that are not coherent with their own ecclesial heritage, and thus contrary to the indications so often emphasized by Roman Pontiffs and expressed, with particular force, already in the Apostolic Letter Orientalium Dignitas of Leo XIII.
The danger of losing the Eastern identity manifests itself particularly in a time like the present, characterized by great migrations from the East toward lands believed to be more hospitable, which are prevalently of Latin tradition. These host countries are enriched by the heritage of the Eastern faithful who establish themselves there, and the preservation of such heritage is to be sustained and encouraged not only by the Eastern pastors but also by the Latin ones of the immigration territories, because it wonderfully expresses the multicolored richness of the Church of Christ.

[14] Cf. Vatican Council II, Decr. on the Catholic Eastern Churches Orientalium Ecclesiarum, 6.
[15] Cf. CCEO can. 31 and 1465.

ewtn.com/library/curia/eastinst.htm#02

CCEO Canon 1465:
A person who, ascribed to any Church sui iuris, including the Latin Church, and exercising an office, a ministry or another function in the Church, has presumed to induce any member of the Christian faithful whatsoever to transfer to another Church sui iuris contrary to can. 31, is to be punished with an appropriate penalty.

CCEO Canon 17:
The Christian faithful have the right to worship God according to the prescriptions of their own Church sui iuris, and to follow their own form of spiritual life consonant with the teaching of the Church.