Cum data fuerit

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If I remember correctly, a while back there was discussion in this forum about “cum data fuerit” but it seems that the search function is returning 0 hits.

In any event, I seem to recall that there was some mention of its having “expired” and so I’m curious to know if anyone has a link to (or can quote) the actual text of “cum data fuerit” and a reference to the “expiry” of same.
 
I found the following link, which gives texts related to the issue, but I’m unclear if the text of “Cum Data Fuerit” itself is given. It is:

archive.org/details/HistoricalMirrorGreekRiteCatholics1884-1963
Thanks for the link. 🙂

Interesting book: typewritten! Anyway, it seems that parts of “cum data fuerit” are there, but I don’t see the original text. The other the thing I don’t see is its extension past 1939 although I am quite sure it was extended, until 1949/1950 (at least).

So … I’m still on the scavenger hunt.
 
“In the 19th and 20th centuries, various Byzantine-Rite Catholics arrived in the United States of America, particularly in mining towns.[6] The predominant Latin-Rite Catholic hierarchy did not always receive them well, being disturbed in particular at what they saw as the innovation, for the United States, of a married Catholic clergy. At their request, the Sacred Congregation for the Propagation of the Faith applied on 1 May 1897 to the United StatesCollectanea No. 1966 rules already set out in a letter of 2 May 1890 to the Archbishop of Paris,Acta Sanctae Sedis, vol. 1891/92, p.390. These rules stated that only celibates or widowed priests coming without their children should be permitted in the United States. This rule was restated with special reference to Catholics of Ruthenian Rite by the 1 March 1929 decree Cum data fuerit, which was renewed for a further ten years in 1939. Dissatisfaction by many Ruthenian Catholics in the United States gave rise to the American Carpatho-Russian Orthodox Diocese.”

from this site: en.wikivisual.com/index.php/Ruthenian_Catholic_Church

&

The change of heart was signalled in 1990 when John Paul II approved a new code of canon law for the Eastern churches that declared “the state of married clerics … is to be held in honour.”

from this site: blog.beliefnet.com/viamedia/2003/10/ukrainian-catholic-seminary.html
 
This might be of interest.

orthocath.wordpress.com/2010/01/24/can-east-west-coexist-with-married-priests/

A contemporary analysis of the conflict appeared in Time magazine in 1937, and reflected back to its beginnings :

With the growth of Greek Rite Catholicism in the U. S.—it now numbers 1,000,000 faithful with 300 churches—the Roman hierarchy instituted a subtle campaign to Latinize its conduct. Feeling that a minority of married priests might cause envy among celibate Catholic priests, Pope Pius X in 1907 issued an apostolic letter enjoining celibacy upon all priests laboring in the U. S. In the same year he established the first U. S. Greek Catholic diocese, sent Bishop Stephen Soter Ortynski to fill it and enforce the order. So incensed were the Uniats—claiming that by the Treaty of Ungvar in 1646 their clergy had been granted the right to marry before ordination — that Carpatho-Russian and Ukrainian members of the church snubbed the papal letter. It remained unenforced.

Last week in Pittsburgh this old battle was once more raging. Its centre was the person of the fat, gimlet-eyed, Carpathian-born bishop of the Carpatho-Russians, Rt. Rev. Basil Takach. Sent to the U. S. in 1924, Bishop Takach had won instant approval by ordaining married men to the priesthood. But in 1929 another apostolic letter was issued by the Vatican, this one forbidding bishops to appoint married priests to Greek Rite posts. Bishop Takach obeyed the order, but in Bridgeport, Conn., a priest dared not only oppose it but circularized Greek Catholic churches to stir up more opposition. This priest, a widower named Rev. Orestes Peter Chornock, was thereupon removed from his rich, comfortable Bridgeport parish, rusticated to a tiny church in Roebling, N. J.

Last week, Bishop Takach, sitting tight in his episcopal residence in smoky Munhall, Pa., had a full-fledged revolt on his hands. Father Chornock was named bishop of a new, dissident faction, to be called the Carpatho-Russian Greek Catholic Diocese of the Eastern Rite, U. S. A. Bishop-elect Chornock’s diocese was born when 36 of Bishop Takach’s priests petitioned him to appeal the second papal order. Father Chornock and five other clergy were excommunicated by the Vatican. By last week their faction had grown to include 40 parishes, drew 300 lay and clerical delegates to a convention in Pittsburgh.

The “celibacy wars” of this period are chronicled in depth in the book** Historical Mirror (pp. 127-304), compiled by Fr. John Slivka**, one of the last married men ordained to the priesthood in the Byzantine Catholic Church before the 1929 ban.
 
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