Orthodox in Communion with Rome

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Can someone explain to me what the term “Orthodox in communion with Rome” completely means. For example, what jurisdiction do you belong to(OCA, UGCC, Coptic)? Also, what is the point of view of the Catholic Church about someone who becomes received into Orthodoxy? Thanks 🙂
 
Eastern Catholics are “Orthodox in communion with Rome”. The sense of the term is that we should live our the praxis of our faith as it were practiced when each particular Church was Orthodox, and until today by those equivalent Orthodox Churches. This term is used to emphasize that, rather than what has been done in the past with Latinizations which made the Eastern Catholic Churches more like “Roman Catholics with an Eastern Liturgy”.
 
Can someone explain to me what the term “Orthodox in communion with Rome” completely means. For example, what jurisdiction do you belong to(OCA, UGCC, Coptic)? Also, what is the point of view of the Catholic Church about someone who becomes received into Orthodoxy? Thanks 🙂
The most concise definition of “Orthodox in communion with Rome” came from the 1998 Melkite Synod of Bishops confession:
  1. I believe everything the Orthodoxy teaches.
  2. I am in communion with the Bishop of Rome as first among equals according to the limits or the First Millennium, before the separation.
It is a credo for some Eastern Catholics (usually of the Byzantine tradition) who are attempting to reclaim the fullness of their Eastern/Byzantine tradition, sans all Latinization.
 
The most concise definition of “Orthodox in communion with Rome” came from the 1998 Melkite Synod of Bishops confession:
  1. I believe everything the Orthodoxy teaches.
  2. I am in communion with the Bishop of Rome as first among equals according to the limits or the First Millennium, before the separation.
It is a credo for some Eastern Catholics (usually of the Byzantine tradition) who are attempting to reclaim the fullness of their Eastern/Byzantine tradition, sans all Latinization.
How can you believe everything Orthodoxy teaches when it’s at variance with Catholic dogma on some points, and be a Catholic?
 
Conservatively I would say at least on the dogmas of papal supremacy and infallibility.
 
Are there any cannons from ecumenical councils that deem papal infalliblity and supremecy heretical?
 
Is it really possible to be in communion with the bishop of Rome without subscribing to the dogmas of Papal Universal Jurisdiction and Papal Supremacy?

Does the bishop of Rome knowingly and unconditionally offer to be in communion with anyone who flat out denies a belief in these two dogmas?
 
As Eastern Rite Catholics, we certainly sit in the middle of these perplexing questions. We are the so-called “Orthodox in Communion with Rome”.

Despite the fervent support of both the current and +former Pontiff, we are still not well understood by our Latin Rite brothers and sisters. On the other side, questions understandably arise as to our adherence to Orthodox principles. Hence the need for and potential benefits of forums such as this …

Eastern Catholics suffered terrible trials from all directions over the centuries, including those suffered by our faithful Ruthenian and Ukrainian immigrants to the US, ironically as they came to a country founded in significant part on the principle of religious freedom.

What’s at the heart of it? Why do we continue to subject ourselves to such angst? Certainly love of God and the spiritual heritage with which we have been truly blessed. But also, surely in our hearts we still believe that both sides (Catholicism and Orthodoxy) have much more in common than that which separates us.

We are joyful when we have Orthodox guests in our church that are now welcome to partake in the Holy Eucharist with us, some of whom are likely family members that were “faithfully separated” from us and are now amongst the Orthodox faithful. All of this is done not in secret but freely and openly, with the full consent and support of Rome, and as a privilege under Canon Law. Whether or not we can call this true reunion or communion in the fullest sense, I do thank God that we’ve at least come this far in my lifetime.

We are joyful in the US when the hierarchs of ACROD and OCA come to Episcopal enthronements of our Eastern Catholic hierarchs, and we are movingly consoled when they also respectfully attend the funerals of those hierarchs who have been called to their eternal repose. I pray we will see ranking representatives from both once again this week at the funeral of +Bishop Andrew Pataki, the recently departed Bishop Emeritus (retired) of the Eparchy (Diocese) of Passaic. Surely much leadership has been provided and visibly demonstrated in recent years by these hierarchs (living and recently deceased) to mend that which has separated us.

Would anyone have dreamed this possible even a generation ago, knowing the history of the Ruthenian and Ukrainian faithful of Eastern Catholic heritage here in the US?

Let us open our hearts!

P.S. Apologies to the originator of this thread if you are unaware of some of the history alluded to above. I’m reasonably certain that other contributors to this thread are, and I do hope and pray we can continue to work toward better unity of faith.
 
How can you believe everything Orthodoxy teaches when it’s at variance with Catholic dogma on some points, and be a Catholic?
The teaching of the Melkite Synod stems from an assumption that in the fundamentals of the Faith Catholicism and Orthodoxy are not at variance. The belief is that where we differ is in how we express the one Faith. Basically, to my mind, it is the philosophical language and mindset in which we envelope the one Faith that gives rise to such great divisions. Philosophy, as many of the Church Fathers believed, was sometimes more of a curse to the Church than a blessing.
 
Can someone explain to me what the term “Orthodox in communion with Rome” completely means. For example, what jurisdiction do you belong to(OCA, UGCC, Coptic)? Also, what is the point of view of the Catholic Church about someone who becomes received into Orthodoxy? Thanks 🙂
The Assyrian, Oriental, and Eastern Orthodox Churches are in limited communion with the Bishop of Rome based upon the meaning of full communion of the Holy See.

The eastern Catholic Churches can be termed Orthodox (Assyrian, Oriental, and Eastern) in full communion with Rome, since there is a common faith, hierarchy and sacraments.
 
Are there any cannons from ecumenical councils that deem papal infalliblity and supremecy heretical?
There wouldn’t be, because none of the seven original Ecumenical Councils, nor the “union Council” of Ferrara-Florence, were concerned with papal infallibility or supremacy. I believe Ferrara-Florence may have made some definitions on the role of the papacy that the Orthodox bishops at first agreed to. But upon returning to their home lands, the bishops of the Orthodox Churches rejected the Council.

What you really want to look for is patristic witness (prior to 1054) that deems papal infallibility and supremacy heretical. Here again you will not find much (if anything) explicit on the matter, and you have to be careful of reading the documents anachronistically (imposing a modern understanding on an ancient text). I do know that there were many great saints and Church Fathers of both the East and West (including certain Popes [Gregory the Great I believe] and St. Bernard of Clairvaux) who warned against Rome accumulating and ascribing too much power to itself - in other words, becoming overly centralized. We could speculate that those warnings, being left unheeded, have lead to the divisions that we now suffer from today.
 
Conservatively I would say at least on the dogmas of papal supremacy and infallibility.
Here I would ask whether it’s the dogmas themselves (fundamentals) or the way the dogmas are worded (philosophical language) that are the real issue. In other words, is there a way of understanding the dogmas that is not at odds with what Orthodoxy teaches? The Melkite Synod believes that there is. They, along with many other Eastern bishops, stood up for such an understanding at Vatican II. Hence the “ambiguity” of certain documents that many self-proclaimed “traditional Catholics” bemoan.
 
As Eastern Rite Catholics, we certainly sit in the middle of these perplexing questions. We are the so-called “Orthodox in Communion with Rome”.

Despite the fervent support of both the current and +former Pontiff, we are still not well understood by our Latin Rite brothers and sisters. On the other side, questions understandably arise as to our adherence to Orthodox principles. Hence the need for and potential benefits of forums such as this …

Eastern Catholics suffered terrible trials from all directions over the centuries, including those suffered by our faithful Ruthenian and Ukrainian immigrants to the US, ironically as they came to a country founded in significant part on the principle of religious freedom.

What’s at the heart of it? Why do we continue to subject ourselves to such angst? Certainly love of God and the spiritual heritage with which we have been truly blessed. But also, surely in our hearts we still believe that both sides (Catholicism and Orthodoxy) have much more in common than that which separates us.

We are joyful when we have Orthodox guests in our church that are now welcome to partake in the Holy Eucharist with us, some of whom are likely family members that were “faithfully separated” from us and are now amongst the Orthodox faithful. All of this is done not in secret but freely and openly, with the full consent and support of Rome, and as a privilege under Canon Law. Whether or not we can call this true reunion or communion in the fullest sense, I do thank God that we’ve at least come this far in my lifetime.

We are joyful in the US when the hierarchs of ACROD and OCA come to Episcopal enthronements of our Eastern Catholic hierarchs, and we are movingly consoled when they also respectfully attend the funerals of those hierarchs who have been called to their eternal repose. I pray we will see ranking representatives from both once again this week at the funeral of +Bishop Andrew Pataki, the recently departed Bishop Emeritus (retired) of the Eparchy (Diocese) of Passaic. Surely much leadership has been provided and visibly demonstrated in recent years by these hierarchs (living and recently deceased) to mend that which has separated us.

Would anyone have dreamed this possible even a generation ago, knowing the history of the Ruthenian and Ukrainian faithful of Eastern Catholic heritage here in the US?

Let us open our hearts!

P.S. Apologies to the originator of this thread if you are unaware of some of the history alluded to above. I’m reasonably certain that other contributors to this thread are, and I do hope and pray we can continue to work toward better unity of faith.
:clapping::tiphat:
 
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russialover:
Can someone explain to me what the term “Orthodox in communion with Rome” completely means. For example, what jurisdiction do you belong to(OCA, UGCC, Coptic)? Also, what is the point of view of the Catholic Church about someone who becomes received into Orthodoxy? Thanks 🙂
New topics should be posted in new threads.

May God Bless You Abundantly,
Catherine
 
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