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The History of the

Œcumenical Canonical Orthodox Church

Worldwide

The Holy Eastern Orthodox Catholic and Apostolic Church in North America
The American Orthodox Catholic Church
Old Catholic Orthodox Church

Archbishop Gregory Morra, OSB
Archbishop Scholarios-Gennadius III, OSB
Metropolitan

Œcumenical Canonical Orthodox Church Worldwide

Episcopal Imprimatur of the
Holy Synod of the

Œcumenical Canonical Orthodox Church Worldwide

Old Catholic Orthodox Church

This history of the church is hereby released under the authority of the

Holy Synod of the Œcumenical Canonical Orthodox Church Worldwide which

is a direct blood descendant of the American Orthodox Catholic Church chartered in 1927 by Metropolitan Platon and later led by Archbishop Aftimios Ofiesh of Brooklyn, New York and eventually recognized as The Holy Eastern Orthodox Catholic and Apostolic Church in North America. In its

current form the Holy Synod of the Œcumenical Canonical Orthodox Church

Worldwide and the Old Catholic Orthodox Church subsidiary recognizes the contributions of the early fathers of this historic church in the person of Metropolitan-Patriarch Denis M. Garrison (Emeritus) through the lineage of Archbishop Aftimios of blessed memory as the true spiritual father of the Church. Therefore, the Holy Synod hereby confers its official imprimatur on

the history of the Œcumenical Canonical Orthodox Church Worldwide as a

direct historical descendant of the American Orthodox Catholic Church as outlined in this document.

Archbishop Scholarios-Gennadius III, OSB Metropolitan

By the Authority of the Holy Synod of the

Œcumenical Canonical Orthodox Church Worldwide

On this 27th day of February (NS) Anno Domini 2013
Feast of Saint Raphael Hawaweeny of Brooklyn

The History of the Œcumenical Canonical Orthodox

Church Worldwide

The history of the Œcumenical Canonical Orthodox Church Worldwide, hereinafter referred to as the “ŒCOCW,” has a long and glorious status, based upon its

succession from the original American Orthodox Catholic Church, originally created

as “The Holy Eastern Orthodox Catholic and Apostolic Church in North America.”

The American Orthodox Catholic Church was chartered in 1927 by Metropolitan Platon, primate of the then Russian Metropolia in an attempt by canonical Orthodox authorities to create an autocephalous Orthodox Church distinctively North American in expression and practice. The American Orthodox Catholic Church in its early years was ably guided by a young man by the name of Abdullah Aftimios Ofiesh as Archbishop of Brooklyn.

The charter for this new church body on the North American continent was established in a letter from Metropolitan Sergius I (Stragorodsky), the 17th patriarch of Moscow and all Russia, which indicated that autonomous Orthodox churches could be founded outside Russia and granted to the new church body the full name

“The Holy Eastern Orthodox Catholic and Apostolic Church in North America,” informally referred as “The American Orthodox Catholic Church”. A portion of that

letter of authority stated:

“We hereby, on this 2nd day of February (new Style) in

the year 1927, charge one of our number, His Eminence the Most Reverend Aftimios, Archbishop of Brooklyn, with the full responsibility and duty of caring and providing for American Orthodoxy in the especial sense of Orthodox Catholic people born in America and primarily English-speaking or any American residents or parishes of whatever nationality or linguistic character or derivation not satisfactorily provided with proper and canonical Orthodox Catholic care, ecclesiastical authority, teaching and ministrations of the Church or who may wish to attach themselves by

+Archbishop Aftimios of Brooklyn

the properly and legally provided means to an autonomous, independent, American Orthodox Catholic Church ... a distinct, independent, and autonomous branch of the Orthodox Catholic Church... (pp. 34-35).”

In the creation of the Standing Conference of the Canonical Orthodox Bishops in the Americas (SCOBA) and similar earlier Orthodox bodies, this attempt at establishing a canonical Orthodox body to serve Orthodox Christians in North America met with less than favorable reception. This is evidenced by the continued attempt today of creating an autocephalous or autonomous Orthodox jurisdiction and the obstacles

impeding such development by jurisdictions headquartered in the “mother”

countries. Despite these obstacles, the American Orthodox Catholic Church continued in its mission to establish viable Orthodox jurisdictions on North American soil that reflected American or New World sensibilities. One luminous development in this attempt to establish a truly North American Orthodoxy was the consecration of Bishop Sophronios (Anthony Bishara) of blessed memory as Bishop of Los Angeles with Episcopal responsibility for all parishes under the Russian Orthodox Church and all territory west of the Mississippi River. These developments were signs of potentially great success, however, with the erection of the Greek Orthodox

Archdiocese of North and South America the struggle for primacy by the “mother”

churches increased, causing extensive difficulty for Archbishop Aftimios and the fledgling American Orthodox Catholic Church.

Nevertheless, the battle continued even after the resignation of Archbishop Aftimios following extensive opposition by newly arriving Orthodox churches on the North

American continent. In fraternal respect, the ŒCOCW refrains from enumerating

the many unchristian trails that plagued the original founders of the Church and instead focuses on the canonical foundation of the successor jurisdictions of this original Orthodox Church in North America.

Following many major challenges and the legal loss of the American Orthodox Catholic Church cathedral located in New York City in 1932, Archbishop Aftimios consecrated two new bishops to carry on this difficult work in the persons of Bishop Ignatius (Nichols) as Archbishop of Washington. Bishop Ignatius is recognized by many to have been the first convert Orthodox bishop in America (Damick, 2009). This assertion attests that Orthodoxy is not a recent addition to the North American religious landscape or North American cultural and ethnic

communities.

+Archbishop Ignatius of Washington

To this leadership was added Bishop Joseph Zuk as Bishop of New Jersey and leader of the newly established Ukrainian Orthodox Church in the USA, being consecrated by Archbishop Aftimios and Bishop Sophornios Beshara in New York City to serve the Ukrainian Diocese. Bishop Joseph died in Florida in 1934 following a long illness (History of Ukrainian Orthodox Church, 2012).

This brief history illustrates the official status of the American Orthodox Catholic Church as established under the unquestioned canonical authority of the Russian

+Bishop Joseph Zuk of New Jersey

Orthodox Church. An equally important highlight of this early Orthodox jurisdiction is the work accomplished by
Metropolitan Sophronios Bishara, who is widely credited with the establishment of Western Rite Orthodoxy on the North American continent. This particular event has resulted in unqualified influence on North American Orthodoxy and is an accomplishment of which Archbishop Aftimios would be eminently proud.

Out of these humble beginnings, the American Orthodox Catholic Church has operated under different names and has experienced many difficulties being beset by various internal coupes, desertions, and capitulations. However, despite stories of its demise following the retirement of Archbishop Aftimios and deaths of its early leaders such as Metropolitan Sophronios Bishara (1934), the American Orthodox Catholic Church has continued its difficult life and to date is an active Orthodox entity in a country of increasing ethnic, cultural, language, racial diversity, along with extensive diversity in liturgical complexity and beauty.

+Metropolitan Sophronios Bishara

On August 28, 1985, the Holy Synod of the American Orthodox Catholic Church following the unexpected death of Metropolitan Francis (Ryan), Bishop Denis Garrison was elected to succeed Metropolitan-Patriarch Francis, as Metropolitan-Patriarch c (Garrison) as Primate VIII of The Holy Eastern Orthodox Catholic and Apostolic Church in North America/American Orthodox Catholic Church. MetropolitanPatriarch DENIS was installed and enthroned by the Holy Synod on April 5, 1986 at St. Nicholas Orthodox Catholic Church in Eldersburg, Maryland, at the Council of Baltimore of the North American Holy Synod.

+Metropolitan Denis Garrison

From the hands of Metropolitan-Patriarch DENIS
(Garrison), the church was renamed the Ecumenical Orthodox Catholic Communion. Metropolitan-Patriarch DENIS ably and unselfishly served the church from 1985 through 2005.

In January 2005, Metropolitan-Patriarch DENIS resigned as Primate VII and the Church was placed in the hands of Archbishop Scholarios-Gennadius III, OSB as Chairman Pro Tempore with the intention of restructuring the church for service in the 21st century, with the reestablishment of all orders, titles, ecclesiology, and Episcopal privileges held and exercised by Metropolitan-Patriarch DENIS and his predecessors.

In 2008, The Holy Synod renamed the Church as the Œcumenical Canonical Orthodox Church Worldwide (ŒCOCW) as a direct successor of The Holy Eastern

Orthodox Catholic and Apostolic Church in North America/American Orthodox Catholic Church.
Following a special synod called by the bishops of the

ŒCOCW, Archbishop Jorge Rodriguez-Villa was elected as

Metropolitan-Patriarch of the revitalized The Holy Eastern Orthodox Catholic and Apostolic Church in North America/American Orthodox Catholic Church. The ascendency of Metropolitan-Patriarch JORGE to the

Episcopal throne of the newly structured ŒCOCW/OCOC

resulted in the OCOC being formally subsumed into the ŒCOCW with the OCOC remaining an autonomous

ŒCOCW jurisdiction. When the ŒCOCW incorporated the

Old Catholic Orthodox Church (OCOC) of which His Eminence JORGE was at the time Primate and Presiding

Bishop and this merger of Episcopal jurisdictions brought extensive ethnicities, cultural diversity, territory, and

+Metropolitan Jorge

liturgical rites into the church making a truly diverse and culturally inclusive Orthodox jurisdiction.

In September 2011, Metropolitan-Patriarch JORGE died unexpectedly near his home in Los Angeles, California. Following his death, His Eminence ScholariosGennadius III, OSB who was serving as Protosyncellus (Vicar General) was installed as locum tenens and ultimately elected as successor at the Holy Synod of October 15, 2011. In response to the election of Metropolitan Scholarios-Gennadius III, OSB as successor to Metropolitan-Patriarch JORGE, Archbishop Gregory Timotheos of Canada was elected Protosyncellus to His Eminence Scholarios-Gennadius III, OSB.

In October, 2011, the Holy Synod unanimously decided to elevate the late

Metropolitan-Patriarch JORGE to the status of “Blessed” within the tradition of the ŒCOCW/OCOC as Blessed JORGE Rodriguez-Villa, alongside of such important

predecessors as Saint Aftimios Ofiesh and Saint Raphael Hawaweeny, Bishop of Brooklyn, New York. The Orthodox Church in America ultimately canonized Saint Raphael Hawaweeny in March 2000.

The ŒCOCW/OCOC will continue to grow and evolve based

upon its commitment to absolute inclusion of liturgical diversity, multiculturalism, geography, and earnestness to attract members and laity who comprise these important attributes. We are all required to fulfill the Great Commission:

Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you.

(Matthew 28:19-20) An explanation regarding the decision by MetropolitanPatriarch DENIS to operate the American Orthodox Catholic Church aka The Holy Eastern Orthodox Catholic and Apostolic

+Metropolitan Scholarios-
Gennadius

Church in North America under a different ecclesiastical designation was that certain disgruntled clergy also aspired to leadership of the church. These aspirants began a concentrated campaign to dislodge MetropolitanPatriarch DENIS from the helm of the Church through the practice of filing frivolous lawsuits and other unfounded legal actions. These disgruntled individuals erected competing jurisdictions under the same name, which in turn discouraged other competent and loyal clergy, who unfortunately were incapable of repeatedly defending themselves in court under the threat of financial collapse.

Accordingly, Metropolitan-Patriarch DENIS maintained the operation of the Church, along with the maintenance of its historic lineage, thereby ensuring the

continuation of the Church’s valuable historical legacy into the 21st century and

beyond. Metropolitan Scholarios-Gennadius III, OSB recognizes the wisdom of this practice

and only alludes to the historical connection between the current Œcumenical

Canonical Orthodox Church Worldwide and The Holy Eastern Orthodox Catholic and Apostolic Church in North America/American Orthodox Catholic Church. As explained below, the ŒCOCW as the most current Church entity makes no legal or proprietary claims to the signage or usage of the name The Holy Eastern Orthodox Catholic and Apostolic Church in North America other than in a historical and public domain context.

As of this printing, the ŒCOCW/OCOC is undertaking further restructuring to ensure its perpetuity and service to God’s people. It is anticipated that the ŒCOCW/OCOC will continue to grow and evolve based upon its commitment to

absolute inclusion of liturgical diversity, multiculturalism, geography. It also possesses the earnestness to attract members and laity who personify these most important attributes that are required to fulfill the Great Commission (Matthew 28:19) and lead the Church into the 21st century marked by its ethnic diversity, liturgical inclusiveness and cultural representation.

The Name of the Church

The term Œcumenical in the name of the ŒCOCW is often misunderstood to reflect the secular definition of ecumenical denoting such concepts as “interdenominationalism, relatively “all” inclusive, generic or ecclesiastically equal. However, as

the following explains, such miscomprehension is incorrect and strays wide of the apostolic and canonical practice, and history of the Church.

The ŒCOCW is first Œcumenical1 in character as defined below, as well as Canonical, meaning it conforms to the accepted canons of the Orthodox Church comprised of ecumenical councils one through seven. It is Orthodox as defined

1 The term "Œcumenical" refers to the Greek words "oikos" meaning a house and family gathered into a worldwide Assembly of God's people and "oikoumenikos" of being a living church open to, and participating in the whole world as part of the Universal Church. This term should not be confused with the contemporary, generic term, "Ecumenical," which implies "relative" inclusiveness – stating that all doctrines are equal, but rather refers to the original, historical definition as traditionally taught by the Holy Church Fathers.

above “right teaching and right practicing,” and is becoming worldwide in its

membership, influence, and recognition.

Canonicity of the Church*

As indicated above, Archbishop Aftimios encountered many obstacles in his assignment to develop an autocephalous Church on the North American continent, such as the losing the legal challenge regarding the legal ownership of the Cathedral of the American Orthodox Catholic Church, and the abuse he suffered at the hands of the newly arriving Orthodox clergy, who in an effort to enhance their respective presence in the developing Orthodox communities, falsely challenged the Episcopal authority conferred upon him by the Moscow Patriarchate.

The ŒCOCW like many other successors of the American Orthodox Catholic

Church trace their canonical status to this same source, as well as the apostolic lines of succession received by Archbishop Aftimios during this original Albanian ordination. Archbishop Aftimios Ofiesh was consecrated on May 11, 1917, by Bishop Evdokim Meschesky of the Russian Orthodox Church in America, CoConsecrators were: Bishops Alexander Nemolosky, Russian Orthodox Exarch of Canada and Stephen Dzubai of the Russian Orthodox diocese of Pittsburgh, Pennsylvania. These actions are prima facie evidence of Archbishop Aftimios’ legitimate canonicity beyond any doubt, thereby sealing the canonical status of all successor churches or jurisdictions who have not participated in any activity, heretical, e.g. that would invalidate their orders and apostolic lineage. The Holy

Synod of the ŒCOCW therefore asserts its own canonical status irrespective of any

individuals or organizations attempting to cast dispersion upon our full moral and ethical status among the community of Orthodox Churches.

Further validating Archbishop Ofiesh’s valid canonical status was well-established occasion on which Bishop Ofiesh in 1923, was elevated as the Russian Orthodox Archbishop Bishop of Brooklyn, New York and the appointed head of the Russian Orthodox Church Syro-Arab Mission by Metropolitan Platon Rozhdestvensky.

Particulars of the ŒCOCW

The ŒCOCW, as with most Orthodox jurisdictions, does not ordain women to the

holy priesthood or to the episcopacy. The Church, however, does recognize the ordination of women to the ancient order of Deaconess as a distinct Church office occupied by early Christian women as far back as the 3rd century as evidenced by the following:

Saint Olympiada or Olympias, whose memory we celebrate on July 25, was a deaconess in the early church. The office of deaconess is described in the New Testament and Phoebe was called a deaconess in Romans 16: 1. This office is codified in the "Didascalia" (Chapman, 1908) written in the first half of the 3rd century and in the "Apostolic Constitutions" written in the later part of the 4th century. It is also mentioned at the 4th Ecumenical Council, which met in Chalcedon in 451. She was also reported to have served Saint John Chrysostom as she would a father and ultimately she was one of the few faithful who remained loyal to him when he endured his banishments from Constantinople (Orthodox Herald, 1988).

Based upon this and many similar historical events, the ŒCOCW finds no

impediment to truly pious Orthodox Christian women being ordained to the service of the Church through this valuable office. However, the Holy Synod of the

ŒCOCW does not foresee any future reconsideration to the ordination women as

priests or bishops within the Holy Church, but invites all the Faithful to come and minister in the Church according to their individual gifts and talents.

A Married Episcopacy

A very special charism or Holy Mystery that the ŒCOCW has embraced that has

not been accepted by other canonical Orthodox jurisdictions is that of the married Episcopacy. This is one practice that sets the ŒCOCW apart from most other

Orthodox Jurisdictions. However, the ŒCOCW recognizes that there does not exist

any specific and unalterable apostolic canon that specifically forbids married men from holding the Holy office of bishop. With respect to all of its sister jurisdictions

that have refrained from adopting this particular charism, the ŒCOCW recognizes

that opposition to this practice is strictly a matter of adopted tradition that does not possess any canonical provision making this practice unacceptable and allowable within the confines of the Orthodox Church.

Metropolitan-Patriarch DENIS among many knowledgeable Orthodox Episcopates has detailed that the early Church permitted the practice of a married Episcopacy to the extent that married men who entertained the possibility of the Episcopacy were

forbidden from “putting away” their lawful wives in pursuit of the Episcopal office.

“No Bishop, Presbyter, or Deacon shall put away his own wife under pretext of reverence. If,   however, he put her away, let him be excommunicated; and if he persist

in so doing, let him be deposed from office [Canon V of the Holy Apostles].”

This canon clearly states that marriage is a not an impediment to the office of bishop and it is clearly stated in the Bible that St. Peter was a married man who was capable of performing his Episcopal duties despite this marital status. The blessed Apostle Paul weighs in on this important matter indicating that shunning

one’s wife was an unholy act of dishonor: “Art thou bound unto a wife?   Seek not to

be loosed (1 Corinthians 7:27).”

In recognition of the foregoing and with the utmost respect for monasticism, the

ŒCOCW believes that a married Episcopacy is acceptable and honorable within the

Church and therefore permits this practice. However, it should be noted that the

ŒCOCW does not participate in any negative commentary regarding those

Orthodox jurisdictions that have chosen not to allow this particular practice.

Accordingly, the ŒCOCW respectfully requests similar respect regarding its

decision to participate in this particular Holy Mystery.

What We Believe

Although the ŒCOCW may embrace certain traditions not followed or embraced by

the larger universal Orthodox community, she nevertheless is faithful to the primary

teachings of Holy Orthodoxy. The ŒCOCW faithfully embraces, teaches, and

adheres to the first seven ecumenical councils and their various canonical decisions

and directions. The ŒCOCW recognizes marriage as a sacred union that exists only

between a man and women united in Holy Matrimony. We recognize the great ancient Patriarchates of Constantinople, Rome, Alexandria, Jerusalem, and Antioch.

The ŒCOCW endorses the sanctity of life at all stages and therefore denounces

such practices as euthanasia, abortion or the death penalty.

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    <? O , o " c * 4 o c0^ c^:=.,^o^ ^-^^ .'/J^.^ ^^ ^.* ^^ -^"^ H Ct3 CANONICAL ELECTIONS Dissertation SUBMITTED TO THE FACULTY OF THEOLOGY OF THE CATHOLIC UNIVERSITY OF AMERICA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE DOCTOR OF CANON LAW By DANIEL M. GALLIHER, O. P., J. C. L. Catholic University of America J9J7 CANONICAL ELECTIONS Dissertation SUBMITTED TO THE FACULTY OF THEOLOGY OF THE CATHOLIC UNIVERSITY OF AMERICA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE DOCTOR OF CANON LAW By DANIEL M. GALLIHER, O. P., J, C L. Catholic University of America J9J7 ^v^< iV?7w7 O&^^a^ 4- THOMAS J. SHAHAN, S. T. D., Censor Deputatus. Imprimatur : M. CARD. GIBBONS, Archiepiscopus Baltimorensis. Approbatio Ordinis Nihil Obstat: FR. JOSEPHUS KENNEDY, O. P., S. T. M. FR. AUGUSTINUS WALDRON, O. P., S. T. M. Imprimatur : FR. RAYMUNDUS MEAGHER, O. P., S. T. L., Prior Provincialis. The Rosary Press, Somerset, Ohio 1917 ^ t ^ (^^ CANONICAL ELECTIONS CONTENTS Introduction 5 Historical Concept 7 Juridical Concept 21 Qualifications of Electors 31 Convocation of Electors 45 Persons Eligible 54 The Act of Election 67 Postulation 83 Defects in Election 87 Subsequent Acts 96 Appendix—I. Manner of Electing a Sovereign Pontiff 104 11. Method of Selecting Bishops in the United States 107 Sources and Bibliography Ill — INTRODUCTION There is no institution, perhaps, that occupies a more prom- inent place in the entire history of ecclesiastical legislation than canonical election. For the Church during the almost twenty centuries of her active life has promulgated for no other institu- tion such a vast and varied array of enactments, decrees, and con- stitutions.
  • 10Th SUNDAY After PENTECOST

    10Th SUNDAY After PENTECOST

    Vol. 57, No. 49 4 DECEMBER, AD 2011 25th SUNDAY AFTER PENTECOST: BRIGHT (GOLD) VESTMENTS. Tone 8. Matins Gospel # 3: Mark 16:9-20. The holy and Great-Martyr Barbara and the holy martyr Juliana (286-305); Our Ven- erable Father John of Damascus (749); our ven. Father and priest-martyr Sera- phim, bishop of Phanar. 5:00 PM – DIVINE LITURGY (all English, recited) SATURDAY, DEC. 3 +Dmytro & Daria Drechsler (Family) Fr. Yaroslav There will be no 7:45 am MATINAL LITURGY on SUNDAY, DEC. 4 9:00 AM - DIVINE LITURGY (Ukrainian and Old Church Slavonic; choir) +John & Viola Cashi (Family) Fr. Yaroslav 11:30 AM - DIVINE LITURGY (English; congregational singing) + God’s Blessings on Parishioners Fr. Yaroslav The vespers for the Feast of St Nicholas will be on Monday evening, Dec 5. th 26 MONDAY (ACTS OF PENANCE ARE ENCOURAGED ON ALL WEEKDAYS OF THE ST. PHILIP’S FAST) DECEMBER 5 Our Venerable and God-bearing Father Sabbas the “Sanctified“, meaning “ordained” because in the early Church all monks were called “fathers,” but not all monks were ordained as priests (532); holy martyr Nectarius of Betelia. 9:00 AM +Steve Kurhan (Dolores & Martin Schultz) Fr. Yaroslav 7:00 PM – VESPERS FOR FEAST OF ST. NICHOLAS in the chapel, in English, with blessing of non-perishables DONATED TO THE COLLECTIONS BEING CONDUCTED BY OUR CHURCH AUXILIARY Fr. Yaroslav TH 26 TUESDAY (ACTS OF PENANCE ARE ENCOURAGED ON ALL WEEKDAYS OF THE ST. PHILIP’S FAST) DECEMBER 6 FEAST OF OUR HOLY FATHER AMONG THE SAINTS NICHOLAS THE MIRACLEWORKER, ARCHBISHOP OF MYRA IN LYCIA (TRADITIONALLY CA.
  • "And the Son" in Regard to the Eastern

    "And the Son" in Regard to the Eastern

    ON THE CLAUSE “AND THE SON,” IN REGARD TO THE EASTERN CHURCH AND THE BONN CONFERENCE. A LETTER TO THE REV. H. P. LIDDON, D.D. IRELAND PROFESSOR OF EXEGESIS, CANON OF S. PAUL’S. BY THE REV. E. B. PUSEY, D.D. REGIUS PROFESSOR OF HEBREW, AND CANON OF CHRIST CHURCH. SOLD BY JAMES PARKER & CO., OXFORD, AND 377, STRAND, LONDON; RIVINGTONS, LONDON, OXFORD AND CAMBRIDGE; AND POTT, YOUNG & CO., NEW YORK. 1876. Project Canterbury edition AD 2002 On the Clause “And the Son,” by Edward Bouverie Pusey. (1876) MY DEAREST FRIEND, YOU wish me to state briefly my thoughts, as to the restoration of intercommunion with the Greek Church, and, as bearing on this, what I desiderate in the propositions adopted at the Bonn Conference, and how they could be modified, so that I could myself accept them. This I do the more readily, because it was partly at my instance that you undertook that journey to Bonn, at much inconvenience, I believe, to yourself, and because I know that we are substantially of one mind on this subject, as on others. I hope that I may do this less unsatisfactorily, if I embody in it, what I wrote, two years ago on this, the saddest of all our sad controversies. For it is, in the end, a controversy as to the Being of God, among those who really believe in God, who prize right and true belief in God above all things, who, each, doubt not that they have the right belief, and who do believe the same one with the other, if they could but look calmly at each other’s mode of speech.
  • Authorization for Lay Ecclesial Ministers a Canonical Reflection

    Authorization for Lay Ecclesial Ministers a Canonical Reflection

    AUTHORIZATION FOR LAY ECCLESIAL MINISTERS A CANONICAL REFLECTION By Paul L. Golden, C.M., J.C.D. Introduction The role of the laity in the ministry of the Church has become more clear and more needed since the close of the Second Vatican Council. Our bishops have discussed, debated and written about the ministry of the laity. They have encouraged lay people to prepare themselves and to accept certain positions in the public ministry of the Church. Out of all this prayer and discussion between Bishops and the laity, we now have a term for members of the faithful who assume leadership roles in the Church: lay ecclesial ministers. I have been asked to offer some canonical reflections on the authorization of these ministers. The Nature and Function of Canon Law I think it is appropriate at the beginning to say a few words about the nature and purpose of canon law in the Church. It has been said that canon law is the practical expression of the Church’s understanding of itself. In formulating the law, the Church translates her theological, liturgical and spiritual teachings into norms and behaviors so that the traditions and life of the People of God can be seen and ordered. Law, then, functions as a witness to the faith, charisma and charity of the Church.1 There are two fundamental types of norms in our law. Some norms describe the basic structure of the Church’s organization, for example, the offices of the papacy and the episcopate and the various organizations in a diocese or a parish.