Why is celibacy required of Eastern Catholic priests?

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Patchunky said:
[Three-bar crosses are] used in all the Ruthenian churches I’ve worked in, attended, and visited. Where are you living?
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So far, the Ruthenian churches I’ve worked in, attended, and visited were in North Carolina, Ohio & Pennsylvania (especially close to Pittsburgh), and Virginia. Where are all the churches that forbid three-bar crosses and have no iconostases?
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sidbrown said:
But is it true that the names of the married candidates for the priesthood have to be submitted to Rome for approval on a case by case basis?
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It appears to be true for the Ruthenians, but not for other Eastern Catholics.
sidbrown said:
Would this continue to be true, if there were a reunion of the Orthodox Churches with Rome?
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Only Ruthenian Catholics are subject to Ruthenian particular law. If Orthodox churches became Catholic, they would have their own laws.
 
aspirant said:
It appears to be true for the Ruthenians, but not for other Eastern Catholics.

Only Ruthenian Catholics are subject to Ruthenian particular law. If Orthodox churches became Catholic, they would have their own laws.
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Has it not been that hisotorically, the Roman Catholic Church in the USA has been giving a lot of problems to the Ruthenian Eastern Catholic Church?
 
sidbrown said:
Can we reasonably expect everyone to ignore completely what has been done in the past?
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If we want to start to move forward at a better pace then yes, some of the past must be, at least, forgiven.
 
sidbrown said:
Can we reasonably expect everyone to ignore completely what has been done in the past?
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ByzCath said:
If we want to start to move forward at a better pace then yes, some of the past must be, at least, forgiven.
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It is not for the Orthodox to forgive Rome and the Latin church on these parochial issues, that is a strictly Ruthenian thing.

However, moving forward, I think it is more a case (for Orthodox) of informed consent.

Like all human relationships, one might take clues from past practices/behavior to help make a better decision in the future. (Second marriages are fraught with these concerns, and parents still worry about the choice of men their daughters will date.) We see this all the time on CAF too. In the Latin church many people look for the most ‘orthodox’ or ‘traditionalist’ parish in their town, people seeking out a vocation want to know the best religious order/diocese they should apply to, and naturally they have to look at the record (and the seminary). It’s why some people become Jesuits and some will absolutely avoid them.

So call it what we will (what is prudence to some may look like bias to others) it is to be expected that people will look at the past when trying to guide their own future.

Naturally, the Orthodox leadership have observed and continue to notice what goes on among the eastern Catholics. Whether disturbing or not it cannot fail to be informative.
 
sidbrown said:
Can we reasonably expect everyone to ignore completely what has been done in the past?
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I’m not suggesting that anyone ignore the past. I’m saying that any Orthodox churches who might in theory become Catholic in the present or future would be subject neither to past rules for Ruthenian Catholics in America (to which even Ruthenians are no longer subject) nor present laws for Ruthenian Catholics in America (to which only Ruthenians are subject). They would be governed by laws created at that time for their own churches.
 
I consider it probable the particular Church in question would want the canons they have now, but possible they might want to change them.
 
sidbrown said:
Do you think it would be possible for the Vatican to exercise its right of jurisdiction and require some changes be made?
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The ‘Vatican’ has no right to codify the canons for the eastern churches, nor has it the right to unilaterally create canons on behalf of the eastern churches.
 
Hesychios said:
The ‘Vatican’ has no right to codify the canons for the eastern churches, nor has it the right to unilaterally create canons on behalf of the eastern churches.
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According to canon 43 of the TITLE 3 of the Code of canons of Oriental Churchs

The bishop of the Church of Rome, in whom resides the office

(munus) given in special way by the Lord to Peter, first of the

Apostles and to be transmitted to his successors, is head of the

college of bishops, the Vicar of Christ and Pastor of the entire

Church on earth; therefore, in virtue of his office (munus) he

enjoys supreme, full, immediate and universal ordinary power in

the Church which he can always freely exercise.
intratext.com/IXT/ENG1199/_P17.HTM
 
sidbrown said:
According to canon 43 of the TITLE 3 of the Code of canons of Oriental Churchs

The bishop of the Church of Rome, in whom resides the office

(munus) given in special way by the Lord to Peter, first of the

Apostles and to be transmitted to his successors, is head of the

college of bishops, the Vicar of Christ and Pastor of the entire

Church on earth; therefore, in virtue of his office (munus) he

enjoys supreme, full, immediate and universal ordinary power in

the Church which he can always freely exercise.
intratext.com/IXT/ENG1199/_P17.HTM
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I am not arguing with you, I realize what the code of canons issued by the Vatican says…

What I meant was, he does not really have the right (as for the eastern Catholic churches, it is a fait accompli).

I am speaking as an Orthodox Christian contemplating future communion between our churches.
 
Hesychios said:
I am not arguing with you, I realize what the code of canons issued by the Vatican says…

What I meant was, he does not really have the right (as for the eastern Catholic churches, it is a fait accompli).

I am speaking as an Orthodox Christian contemplating future communion between our churches.
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Right.
I am only pointing out what is the current code of canon law for the Eastern Churches since the discussion involves the jurisdictional authority of the Pope today over the Eastern Catholic Churches.
Thanks for your insight on this.
 
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