ORDINATION OF MARRIED MEN IN EASTERN [Catholic} CHURCH; "US Byzantines set to ordain married men"

www.byzantines.net ^ | Various | Various

[St. Johann Tetzel]

ORDINATION OF MARRIED MEN
IN THE EASTERN CHURCH

MARRIAGE FEAST AT CANA

...Giant steps forward in the attitude of the Roman Catholic Church toward recognizing and honoring the practice of a married clergy in the Eastern Churches occurred in the decade of the 90's. Two documents, in particular, are significant for the Byzantine Catholic Metropolia in the United States, namely the promulgation of the Code of Canons of the Eastern Churches by John Paul II on Oct. 18, 1990 and the promulgation of the Particular Law for the Metropolia of Pittsburgh in 1999. (20)

The crucial statement in the Eastern Code regarding a married clergy is Canon 373, which declares: "the state of married clerics, sanctioned in the practice of the primitive Church and in the Eastern Churches through the ages, is to be held in honor." (21) This positive attitude is buttressed by the existence of various canons pertaining to married clerics. Before a man can be ordained, he must present to his bishop written consent from his wife (Canon 769, Article 1.2). Some canons govern the conduct of married clerics, for example Canon 375 "Married clerics are to offer an outstanding example to other Christian faithful in conducting family life and in educating children." For a presbyter to be named a pastor, Canon 285, Article 2 stipulates "If the presbyter is married, good morals are required in his wife and children who live with him." Material support for the married priest and his family is stressed in two articles of Canon 390. Article 1 reads: "Clerics have the right to suitable support and to receive a just remuneration for carrying out the office or function committed to them; in the case of married clerics, remuneration must be adequate for the support of their families, unless this has been otherwise sufficiently provided." Article 2 of the same canon goes into specifics: "They also have the right that there be provided for themselves as well as their families, if they are married, suitable pension funds, social security as well as health benefits. In order for this right to be put into practice effectively, clerics are obliged on their part to contribute to the fund mentioned in can. 1021, art. 2 in accord with the norm of the particular law."

In addition to upholding the practice of a married clergy the Eastern Code of Canon Law respects the traditional eastern discipline that bishops are not to be married. Among the requirements listed in Canon 180 for a person to be considered suitable for elevation to the episcopacy, the third requirement stipulates that he must "not be bound by a marriage bond." Furthermore, this rule is reinforced in Canon 227, Article 2: "To be elected or appointed validly to the office of administrator of the eparchy, one should be a bishop or a presbyter who is not bound by the bond of matrimony."

We now turn our attention to the implementation of the Eastern Code's laws regarding the clergy and marriage today in various metropolia of the Eastern Churches. One of Metropolitan Judson Procyk's cherished goals was restoring ancient Eastern traditions in the United States, where Byzantine Churches had undergone Westernization. He produced the Particular Law for his own Church. Initially, the Vatican balked at approving the code because one of its 50 laws allowed for the ordination of married deacons to the priesthood. (22) In October of 1999, the Particular Law for the Byzantine Catholic Church in the United States was promulgated by the Council of Hierarchs of the Pittsburgh Metropolia with Rome's approval. One of its norms provides for the ordination of married men with a dispensation to be obtained from Rome on a case by case basis. The Pittsburgh Metropolia's Particular Law reads: "Concerning the admission of married men to the order of the presbyterate, the special norms issued by the Apostolic See are to be observed, unless dispensations are granted by the same See in individual cases."

There have been no ordinations of married men to the priesthood in the Pittsburgh Metropolia since the promulgation of the Particular Law. There indeed have been ordinations by the Ukrainians, Melkites and Romanians in the United States over the last two to three years, but they have been accomplished with little fanfare to avoid attention. Among the Ukrainians in the 1980's and 1990's some American married men were sent to Ukraine to be ordained, then, after a short period of time, they would return to the United States. (23) Among the Ukrainians in Canada, Bishop Yakymyshyn recently ordained a married candidate for service in the Eparchy of New Westminster. There have been a number of such other ordinations in the Archeparchy of Winnipeg by Bishop Bzdel." (24)

The Melkite Church in the United States declared in the early 1970's its desire to put into practice in the United States the traditional Melkite discipline regarding the ordination of married men. This is the resolution approved at the 13th Annual Melkite Convention in Boston on July 3, 1972:

Paragraph V "In reference to the discipline of the clergy, we declare that our tradition allows the ordination of both celibate and married men to the priesthood and is the same in the United States as it is throughout the Melkite Church. We affirm the declaration of our Patriarchal Synod that the charisma of celibacy and the celibate priesthood continue to be held in the highest esteem. We look forward, in the near future, to the uninhibited practice of our proper discipline in this country in accordance with Vatican II's Decree on the Eastern Churches, which states that the Eastern Catholic Churches are 'to take pains to return to their ancestral ways, if they have improperly fallen away from them because of time or personage.'
(Par. 6)." (25)

In the previous year, 1971, the Holy Synod of the Greek-Melkite Catholic Church at its annual meeting in Ain-Traz, Lebanon, attempted to clarify the relationship between the priesthood and celibacy and marriage. The Synod stated in point 9 of its "Official Teaching": "As regards the question concerning the connection between celibacy and the priesthood, the experience of our Church confirms, as we have already stated, that there is no intrinsic connection between celibacy and the priesthood; the two are distinct charisms. Celibacy, together with the priesthood, is a special way of bearing witness in the Church." (26) The Synod took great pains in its "Official Teaching" to show the advantages of both married and celibate priests and the need for both in today's Melkite Church.

In Europe today, the Greek Catholic Church in Slovakia has been ordaining married men to the priesthood as has been its custom since its origins. This discipline was never voided, even though there was at times a strong tendency to latinization in that region when some Latin hierarchs or strongly latinized Byzantines wanted to impose celibacy in the Greek Catholic Church. (27)

The Ukrainian Greek Catholic Church on the territory of Ukraine ordains to the priesthood candidates who are married, and has never stopped, even during the underground period from 1946 to 1989. (28) There had been an attempt to change the traditional discipline for a short period after World War I in Galicia (Western Ukraine). The three bishops there-Metropolitan Andrew Sheptytsky of Lviv, Bishop Josaphat Kotsylovski of Peremyshl and Bishop Gregory Khomyshyn of Stanislaviv-decided to admit to seminaries only candidates who were willing to accept ordination as celibates. However, due to a shortage of suitable candidates, Metropolitan Andrew soon reversed his decision and began to accept candidates who would marry before ordination. The eparchies of Peremyshl and Stanislaviv also could not attract a sufficient number of celibate seminarians. Later, Metropolitan Andrew's successor, Metropolitan Joseph Slipy preferred ordaining celibate candidates. Towards the end of World War II some of the older, married Galician priests fled with their families from the Communists and went to Western Europe and eventually to North America. (29)

[St. Johann Tetzel]

Eastern-rite Church set to ordain married men

http://www.cwnews.com/news/viewstory.cfm?recnum=8277

Aug. 17, 1998

PITTSBURGH (CWNews.com) -- The American leaders of the Byzantine-rite Ruthenian Catholic Church have announced their plans to resume ordaining married men to the priesthood. That decision, based on the traditions of the Byzantine Church, may cause a showdown between Eastern-rite Catholics and the Vatican.

The decision to allow ordination of married men is the most noteworthy element in a new set of laws for the Ruthenian Catholic metropolitan region centered on the Archdiocese of Pittsburgh, which stretches across the United States. The new laws were promulgated by Metropolitan Archbishop Judson Procyk, in his capacity as leader of the Byzantine-rite body.

The new laws for the Ruthenian Church were promulgated in response to the new Code of Canon Law for the Eastern Catholic churches, which call upon the "sui juris" churches-- those which enact their own laws-- to set up particular statutes clarifying the matters which are not covered in the Code. The Ruthenian Church in the United States is a "sui juris" body.

The Council of Hierarchs of the Ruthenian Church explained the decision to ordain married men by quoting the encyclical of Pope John Paul II, Orientale Lumen, in which the Pontiff encouraged "a return to the original patrimony of the Eastern Catholic churches." They also noted that there are currently 100 married men acting as priests in the United States-- most of them converts from the Episcopalian Church-- and that their admission to the Catholic clergy "has been implemented without scandal to the faithful of the Latin Church."

However, the Vatican has shown no enthusiasm for a return to married priests among the Eastern-rite churches-- at least in countries where the Roman rite, with its celibate clergy, predominates. In May, the Holy See asked Ukrainian Catholic bishops to stop ordaining married men for service in Poland.

The new Ruthenian laws are to become effective on September 1.

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http://www.cnewa.org/Roberson%20(Print%20Pages)/ruthenian_catholic.htm

In the United States today, the Ruthenians constitute a separate ecclesiastical structure with four dioceses, 231 parishes, 227 priests, eight deacons and about 100,000 faithful. The Metropolitan Archdiocese of Pittsburgh is headed by Most Reverend Basil Schott, OFM (66 Riverview Avenue, Pittsburg, PA 15214). This church, generally known simply as Byzantine Catholic, emphasizes its American character, and celebrates liturgy in English in most parishes. Candidates for the priesthood are trained at Sts. Cyril and Methodius Seminary in Pittsburgh. In 1999 the Vatican approved a new particular law for the Ruthenian Metropolitanate which allowed for the ordination to the priesthood of married men who had received a proper dispensation from the Holy See.

[St. Johann Tetzel]

In 1999 the Vatican approved a new particular law for the Ruthenian Metropolitanate which allowed for the ordination to the priesthood of married men who had received a proper dispensation from the Holy See.

Have you ever looked into this option, Sinkspur? The Byzantine Diocese of Ohio has two married men in seminary, and I think the first is to be ordained this year.

[te lucis]

What kind of "options" is sinkspur looking for?

[St. Johann Tetzel]

Sinkspur has been looking for ways to serve as a married priest. That option just doesn't exist in the Roman Rite, unless one qualifies for a dispensation for non-Catholic married clergy converting to Catholicism. Otherwise, there is no likelihood that the Roman Rite will accept married priests.

However, the ordination of married men was does occur, and did occur in the US until 1929, when it was suspended. The Vatican restored that option to the Byzantine Rite in America in 1997. This year, the first two men to take advantage of this will be ordained to the Byzantine Diocese in Ohio.

[Tantumergo]

"Have you ever looked into this option, Sinkspur?"

It is possible for a Latin rite Catholic to transfer to one of the Eastern rites. A friend of mine did exactly this - he is now a deacon in the Melkite Greek catholic Church.

However, when it comes to clergy transferring rites or laity transferring rites with a view to ordination in a rite into which they were not baptised, the process goes through one of the Vatican dicasteries and takes approximately 7 years.

If sinky was in seminary in the early '70's as he has stated before, then he probably is not exactly a spring chicken and a further wait of at least 7 years would mean that this 'option' was unlikely to be feasible.

(Not to mention the fact that it would probably be impossible to transfer rites if the main objective of doing so was simply to seek ordination.)

[St. Johann Tetzel]

the process goes through one of the Vatican dicasteries and takes approximately 7 years.

Can the candidate start seminary prior to the conclusion of this process, or must he wait until the process is concluded to begin seminary?

[Tantumergo]

"Can the candidate start seminary prior to the conclusion of this process, or must he wait until the process is concluded to begin seminary?"

I am not certain, but I would imagine that it would be the decision of the Eastern Catholic bishop who was accepting the man for training.

Bearing in mind that it costs a lot of money to put a man through seminary, if you were a bishop, would you accept a man for training if there was the possibility that at the end of it you would not be able to ordain him anyway?

OTOH according to a Maronite friend in Nazareth, if someone is prepared to spend some time in the Middle East the "Greek Catholics will ordain anybody - they will even give them a house and a better car than the Maronites can afford!!!"

;)

[St. Johann Tetzel]

I thought the process of officially "changing rites" was not as difficult now as it once was, for a lay person. Friends here did it so that their children would "officially" be Byzantine, and it only took a letter of dispensation from the prior bishop be sent to Rome. If that were completed first, a relatively simple process, wouldn't a subsequent decision to become a deacon or priest be much easier?

[Tantumergo]

"I thought the process of officially "changing rites" was not as difficult now as it once was, for a lay person."

For a lay person its relatively easy now, however, its the subsequent dispensations required for ordination that can make it more protracted. However, the case I am familiar with concluded in 1998, so things may now be easier than this where ordination is concerned.

Are you thinking of arranging Greek/Arab lessons for sinky too?

[Pyro7480]

Haven't the Ukrainian Catholics had this option for a while already? I know of a married Ukrainian Catholic priest in Buffalo (I know his daughter).

[pa mom]

Off the topic, I know, but this discussion of the laity switching rites brings up a question. My husband is Greek Orthodox, not Greek Catholic. How is he considered in the Catholic Church, vis a vis RCIA for full membership, etc.? He worships with us at the R. Catholic Church, but likes keeping his "citizenship" in the Greek Church more as a cultural connection, not doctrinal.

[St. Johann Tetzel]

However, the case I am familiar with concluded in 1998, so things may now be easier than this where ordination is concerned.

It looks as if Vatican documents of 1997 and 1999 have made the process much easier. The Ohio bishop is already doing it, the Pittsburgh bishop is vacilating, and the New Jersey bishop is still opposed.

Are you thinking of arranging Greek/Arab lessons for sinky too?

No, Old Slavonic!

[jec1ny]

As I read your question and the statement of background, it appears your husband is Greek Orthodox. He is therefor not considered to be Catholic either Roman or Byzantine Rite. Where he attends Mass / Liturgy does not affect this. Although the theological differences seperating the Catholic Church from the Orthodox Churches are not as great as those seperating Rome from Protestants, they are none the less still significant. He must formally convert to become Catholic. As a side note if he has been receiving communion in the Catholic Church he should cease doing so unless/until he formally converts. Orthodox Christians (generally) accept the validity of Catholic Sacraments and Rome accepts as valid those of the Orthodox faith but formal sacramental communion has not been restored between the two.

[WriteOn]

My understanding is that you can't change rites to become a priest.

[Tantumergo]

"My understanding is that you can't change rites to become a priest."

Whether there is a particular Canon in the CIC which forbids this, I don't know, however, one would have thought that the process of discernment would have rejected a desire to be a priest as being adequate grounds for changing rite.

However the situation does remind me of the conundrum faced by the two Jesuit novices who were both chainsmokers:

#1 to Novice Master: "Father, may I smoke while I pray?"

Novice Master: "Absolutely not, my son! Are you totally devoid of all piety?"

#2 to Novice Master: "Father, may I pray while I smoke?"

Novice Master: "Of course, my son! We should be praying every moment of our waking lives. You are becoming truly pious!"

Of course if one thinks one has a vocation to be a deacon, then the question of one's motivation about changing rite does not arise as both rites admit married men to the diaconate.

[hispanichoosier]

However, the Vatican has shown no enthusiasm for a return to married priests among the Eastern-rite churches-- at least in countries where the Roman rite, with its celibate clergy, predominates.

I don't see how this would pose a problem in Latin Rite countries. The number of Eastern Rite churches in Latin and North America is relatively small. Moreover, I don't think that the Eastern Rite discipline of a married clergy would cause scandal among the Latin Rite faithful. A look at an Eastern Rite church with its beautiful icons and different (and glorious) Divine Liturgy would make it quite plain to any Latin Rite person--such as myself--that two different cultures (yet both Catholic) exist side by side.