Post by wenceslav on Jul 24, 2017 17:49:32 GMT -5
On another relatively recent thread (see here), Pacelli asked:
You are confirming that the problem is large and growing. Someone sent me a link to a US parish, which like yours, is promoting communicatio in sacris. This is the first I have seen this being promoted in the US, so it is obviously spreading.
Do you know what is Patriarch Sviatoslav's view on this?
Do you know what is Patriarch Sviatoslav's view on this?
The most recent and official view of Pat. Svjatoslav and the Synod of Greek Catholic Bishops can be found in the document "Ecumenical Conception (Position) of the UGCC". (Original document is here). Decreed Dec. 1, 2015 and came into force on Feb. 23, 2016.
For an English translation of the document click here. I can attest to the accuracy of the translation. Just skip to the bottom of the document for the translation. Although this large document is replete with Modernist errors I will quote and comment on the sections that specifically deal with "communicatio in sacris" and a false ecclesiology.
Consider Section 3.3.2 No. 55 - Relations with Orthodox Churches.
In her relations with non-Catholic Eastern Churches of different traditions, the UGCC, following the Second Vatican Council, recognizes that their great riches include theology and liturgical life, and that they have uninterrupted apostolic succession, true Sacraments, a rich tradition of spiritual life, therefore, “some worship in common [I would translate as sharing in the sacraments] (communicatio in sacris), given suitable circumstances and the approval of Church authority, is not only possible but to be encouraged.”37 However, inasmuch as “worship in common (communicatio in sacris) is not to be considered as a means to be used indiscriminately for the restoration of Christian unity,”38 the UGCC does not allow Eucharistic communion before the moment of achieving full Christian unity, as common celebration of the Eucharist is a sign of established ecclesial communion, and not a means to achieve it. At the same time, in specific circumstances the UGCC approves Eucharistic hospitality and the possibility for mutual reception of the Holy Mysteries by the laity.39
My comments:
There you have it. Official approbation of communicatio in sacris - sharing of the Holy Eucharist with non-Catholics by the UGCC and its approval by Pat. Svjatoslav and his Synod. Exactly what has been happening across Ukraine and the Ukrainian diaspora for many years now.
And if anyone doubts the authority of this document I refer them to reference No. 39 from the above text. The reference cites Canon 671 of the authoritative Code of Canons for the Eastern Catholic Churches :
Canon 671 - §1. Catholic ministers licitly administer the sacraments only to Catholic Christian faithful, who, likewise, licitly receive the sacraments only from Catholic ministers.
§2. If necessity requires it or genuine spiritual advantage suggests it and provided that the danger of error or indifferentism is avoided, it is permitted for Catholic Christian faithful, for whom it is physically or morally impossible to approach a Catholic minister, to receive the sacraments of penance, the Eucharist and anointing of the sick from non-Catholic ministers, in whose Churches these sacraments are valid.
§3. Likewise Catholic ministers licitly administer the sacraments of penance, the Eucharist and anointing of the sick to Christian faithful of Eastern Churches, who do not have full communion with the Catholic Church, if they ask for them on their own and are properly disposed. This holds also for the Christian faithful of other Churches, who according to the judgment of the Apostolic See, are in the same condition as the Eastern Churches as far as the sacraments are concerned.......
§2. If necessity requires it or genuine spiritual advantage suggests it and provided that the danger of error or indifferentism is avoided, it is permitted for Catholic Christian faithful, for whom it is physically or morally impossible to approach a Catholic minister, to receive the sacraments of penance, the Eucharist and anointing of the sick from non-Catholic ministers, in whose Churches these sacraments are valid.
§3. Likewise Catholic ministers licitly administer the sacraments of penance, the Eucharist and anointing of the sick to Christian faithful of Eastern Churches, who do not have full communion with the Catholic Church, if they ask for them on their own and are properly disposed. This holds also for the Christian faithful of other Churches, who according to the judgment of the Apostolic See, are in the same condition as the Eastern Churches as far as the sacraments are concerned.......
Compare with the 1983 Novus Ordo Code of Canon Law, Canon 844:
§3. Catholic ministers administer the sacraments of penance, Eucharist, and anointing of the sick licitly to members of Eastern Churches which do not have full communion with the Catholic Church if they seek such on their own accord and are properly disposed. This is also valid for members of other Churches which in the judgment of the Apostolic See are in the same condition in regard to the sacraments as these Eastern Churches.
§4. If the danger of death is present or if, in the judgment of the diocesan bishop or conference of bishops, some other grave necessity urges it, Catholic ministers administer these same sacraments licitly also to other Christians not having full communion with the Catholic Church, who cannot approach a minister of their own community and who seek such on their own accord, provided that they manifest Catholic faith in respect to these sacraments and are properly disposed.
§4. If the danger of death is present or if, in the judgment of the diocesan bishop or conference of bishops, some other grave necessity urges it, Catholic ministers administer these same sacraments licitly also to other Christians not having full communion with the Catholic Church, who cannot approach a minister of their own community and who seek such on their own accord, provided that they manifest Catholic faith in respect to these sacraments and are properly disposed.
The UGCC (as explained by Card. Husar and many others) is on planned trajectory to form a Kyivan Church which will be in a novel type of communion - a dual communion between Constantinople and Rome. To accomplish this, the office and role of the Papacy will have to be reinterpreted in a classical yet heretical Ratzingerian and Wojtylian style - a so-called papacy of the 1st millennium. See section 3.3 No. 53 of "The Ecumenical Position of the UGCC":
....the UGCC desires to participate in bringing to life the ex- pressed hopes of Pope Saint John Paul II in clarifying the form in which Papal primacy might be exercised.36 The UGCC is convinced that clarifying the understanding of Papal primacy in relation to him fulfilling several ministries, will not only enrich the Catholic Church in its present ecclesial forms, but will have a positive impact on further perspectives of inter-Christian understanding, given that the historical Christian experience of the 1st millennium bears witness to the fact, that the Papal ministry served as a guar- antor for church unity between East and West.