There had been confusion on the part of Western clergy about the legitimate presence of Eastern Catholic Churches in countries seen as belonging to the West, despite firm and repeated papal confirmation of these Churches' universal character. The Second Vatican Council brought the reform impulse to visible fruition. Several documents, from both during and after the "Second Vatican Council, have led to significant reform and development within Eastern Catholic Churches.
The Second Vatican Council directed, in "Orientalium Ecclesiarum, that the traditions of Eastern Catholic Churches should be maintained. It declared that "it is the mind of the Catholic Church that each individual Church or Rite should retain its traditions whole and entire and likewise that it should adapt its way of life to the different needs of time and place" (n. 2), and that they should all "preserve their legitimate liturgical rite and their established way of life, and ... these may not be altered except to obtain for themselves an organic improvement" (n. 6; cf. n. 22).
It confirmed and approved the ancient discipline of the sacraments existing in the Eastern churches, and the ritual practices connected with their celebration and administration, and declared its ardent desire that this should be re-established, if circumstances warranted (n. 12). It applied this in particular to administration of sacrament of "Confirmation by priests (n. 13). It expressed the wish that, where the permanent "diaconate (ordination as deacons of men who are not intended afterwards to become priests) had fallen into disuse, it should be restored (n. 17).
Paragraphs 7–11 are devoted to the powers of the patriarchs and major archbishops of the Eastern Churches, whose rights and privileges, it says, should be re-established in accordance with the ancient tradition of each of the Churches and the decrees of the "ecumenical councils, adapted somewhat to modern conditions. Where there is need, new patriarchates should be established either by an ecumenical council or by the Bishop of Rome.
The Second Vatican Council's Dogmatic Constitution on the Church, "Lumen gentium, deals with Eastern Catholic Churches in paragraph 23, stating:
By "divine Providence it has come about that various churches, established in various places by the apostles and their successors, have in the course of time coalesced into several groups, organically united, which, preserving the unity of faith and the unique divine constitution of the universal Church, enjoy their own discipline, their own liturgical usage, and their own theological and spiritual heritage. Some of these churches, notably the ancient patriarchal churches, as parent-stocks of the Faith, so to speak, have begotten others as daughter churches, with which they are connected down to our own time by a close bond of charity in their sacramental life and in their mutual respect for their rights and duties. This variety of local churches with one common aspiration is splendid evidence of the catholicity of the undivided Church. In like manner the Episcopal bodies of today are in a position to render a manifold and fruitful assistance, so that this collegiate feeling may be put into practical application.
The 1964 decree "Unitatis Redintegratio deals with Eastern Catholic Churches in paragraphs 14–17.
Code of Canons of the Eastern Churches
The First Vatican Council discussed the need for a common code for the Eastern Churches, but no concrete action was taken. Only after the benefits of the Latin Church's "1917 Code of Canon Law were appreciated was a serious effort made to codify Eastern Catholic Churches canon laws.(p27) This came to fruition with the promulgation of the 1990 "Code of Canons of the Eastern Churches, which took effect in 1991. It is a framework document that contains canons that are a consequence of the common patrimony of the Churches of the East: each individual sui iuris Church also has its own canons, its own particular law, layered on top of this code.
The 1996 Instruction for Applying the Liturgical Prescriptions of the Code of Canons of the Eastern Churches brought together, in one place, the developments that took place in previous texts, and is "an expository expansion based upon the canons, with constant emphasis upon the preservation of Eastern liturgical traditions and a return to those usages whenever possible—certainly in preference to the usages of the "Latin Church, however much some principles and norms of the "conciliar constitution on the Roman rite, 'in the very nature of things, affect other "rites as well'."(p998) The Instruction states:
The liturgical laws valid for all the Eastern Churches are important because they provide the general orientation. However, being distributed among various texts, they risk remaining ignored, poorly coordinated and poorly interpreted. It seemed opportune, therefore, to gather them in a systematic whole, completing them with further clarification: thus, the intent of the Instruction, presented to the Eastern Churches which are in full communion with the "Apostolic See, is to help them fully realize their own identity. The authoritative general directive of this Instruction, formulated to be implemented in Eastern celebrations and liturgical life, articulates itself in propositions of a juridical-pastoral nature, constantly taking initiative from a theological perspective.(n. 5)
Past interventions by the Holy See, the Instruction said, were in some ways defective and needed revision, but often served also as a safeguard against aggressive initiatives.
These interventions felt the effects of the mentality and convictions of the times, according to which a certain subordination of the non-Latin liturgies was perceived toward the Latin-rite liturgy which was considered "ritus praestantior".[i] This attitude may have led to interventions in the Eastern liturgical texts which today, in light of theological studies and progress, have need of revision, in the sense of a return to ancestral traditions. The work of the commissions, nevertheless, availing themselves of the best experts of the times, succeeded in safeguarding a major part of the Eastern heritage, often defending it against aggressive initiatives and publishing precious editions of liturgical texts for numerous Eastern Churches. Today, particularly after the solemn declarations of the Apostolic Letter "Orientalium dignitas by Leo XIII, after the creation of the still active special Commission for the liturgy within the Congregation for the Eastern Churches in 1931, and above all after the Second Vatican Council and the Apostolic Letter Orientale Lumen by John Paul II, respect for the Eastern liturgies is an indisputable attitude and the Apostolic See can offer a more complete service to the Churches.(n. 24)
Under the "Code of Canons of the Eastern Churches, the "Pope has supreme, full, immediate and universal ordinary authority in the whole Catholic Church, which he can always freely exercise, including the Eastern Catholic churches,[j] and their leaders.
Eastern patriarchs and major archbishops
The Catholic "patriarchs and "major archbishops derive their titles from the sees of "Alexandria ("Coptic), "Antioch ("Syriac, "Melkite, "Maronite), "Babylonia ("Chaldaean), "Cilicia ("Armenian), "Kiev-Halych ("Ukrainian), "Ernakulam-Angamaly ("Syro-Malabar), "Thiruvananthapuram ("Syro-Malankara), and "Făgăraş-Alba Iulia ("Romanian). The Eastern Catholic churches are governed in accordance with CCEO.
Within their proper sui iuris churches there is no difference between patriarchs and major archbishops. However, differences exist in the "order of precedence (i.e. patriarchs take precedence over major archbishops) and in the mode of accession: The election of a major archbishop has to be confirmed by the pope before he may take office. No papal confirmation is needed for newly-elected patriarchs before they take office. They are just required to request as soon as possible that the pope grant them "full ecclesiastical communion.[k]
Variants of organizational structure
There are significant differences between various Eastern Catholic churches, regarding their present organizational structure. Major Eastern Catholic churches, that are headed by their patriarchs, major archbishops or metropolitans, have fully developed structure and functioning internal autonomy based on the existence of ecclesiastical provinces. On the other hand, minor Eastern Catholic churches often have only one or two hierarchs (in the form of eparchs, apostolic exarchs, or apostolic visitors) and only the most basic forms of internal organization if any, like the "Belarusian Greek Catholic Church or the "Russian Catholic Church. Individual eparchies of some Eastern Catholic churches may be suffragan to Latin-rite metropolitans. For example, the "Croatian Catholic Eparchy of Križevci is suffragan to the "Roman Catholic Archdiocese of Zagreb. Also, some minor Eastern Catholic churches have Latin prelates. For example, the "Macedonian Byzantine-Catholic Church is organized as a single Apostolic Exarchate, whose present ordinary is the Roman Catholic bishop of Skopje. The organization of the "Albanian Greek Catholic Church is unique in that it comprises an "Apostolic Administration".
Although every diocese in the Catholic Church is considered a "particular church, the word is not applied in the same sense as to the 24 "sui iuris particular churches: the Latin Church and the 23 Eastern Catholic Churches.
"Canonically, each Eastern Catholic Church is "sui iuris or autonomous with respect to other Catholic churches, whether Latin or Eastern, though all accept the spiritual and juridical "supreme authority of the pope. Thus a Maronite Catholic is normally directly subject only to a Maronite bishop. However, if members of a particular church are so few that no hierarchy of their own has been established, their spiritual care is entrusted to a bishop of another ritual church. For instance, members of the Latin Church in "Eritrea are under the care of the Eastern rite "Eritrean Catholic Church, whereas the other way around may be the case in other parts of the world.
Theologically, all the particular churches can be viewed as "sister churches". According to the "Second Vatican Council these Eastern Catholic churches, along with the larger Latin Church, share "equal dignity, so that none of them is superior to the others as regards rite, and they enjoy the same rights and are under the same obligations, also in respect of preaching the "Gospel to the whole world (cf. Mark 16:15) under the guidance of the "Roman Pontiff."(n. 3)
The Eastern Catholic churches are in "full communion with the whole Catholic Church. While they accept the canonical authority of the Holy See of Rome, they retain their distinctive "liturgical rites, laws, customs and traditional devotions, and have their own theological emphases. Terminology may vary: for instance, diocese and eparchy, vicar general and "protosyncellus, "confirmation and "chrismation are respectively Western and Eastern terms for the same realities. The mysteries (sacraments) of "baptism and chrismation are generally administered, according to the ancient tradition of the church, one immediately after the other. Infants who are baptized and chrismated are also given the "Eucharist.
The Eastern Catholic churches are represented in the "Holy See and the "Roman Curia through the "Congregation for the Oriental Churches, which is "made up of a Cardinal Prefect (who directs and represents it with the help of a Secretary) and 27 cardinals, one archbishop and 4 bishops, designated by the pope ad quinquennium (for a five-year period). Members by right are the Patriarchs and the Major Archbishops of the Oriental Churches and the President of the "Pontifical Council for the Promotion of Unity among Christians."
Totalling about 16 million members, the greatest numbers of Eastern Catholics may be found in "Eastern Europe ("Ukraine, "Romania, "Slovakia), "Eastern Africa and the "Middle East ("Egypt, "Iraq, "Lebanon, "Syria) and "India.
While "clerics and members of "institutes of consecrated life are bound to observe their own rite faithfully," priests are occasionally given permission to celebrate the liturgy of a rite other than the priest's own rite, by what is known as a grant of "biritual faculties". The reason for this permission is usually the service of Catholics who have no priest of their own rite. Thus priests of the "Syro-Malabar Church working as missionaries in areas of India in which there are no structures of their own Church, are authorized to use the Roman Rite in those areas, and Latin-Rite priests are, after due preparation, given permission to use an Eastern rite for the service of members of an Eastern Catholic Church living in a country in which there are no priests of their own particular Church. Popes are permitted to celebrate a Mass or Divine Liturgy of any rite in testament to the Catholic Church's universal nature. John Paul II celebrated the Divine Liturgy in Ukraine during his pontificate.
For a just cause, and with the permission of the local bishop, priests of different autonomous ritual Churches may concelebrate; however, the rite of the principal celebrant is used whilst each priest wears the vestments of his own rite. No indult of bi-ritualism is required for this.
Biritual faculties may concern not only clergy but also "religious, enabling them to become members of an institute of an autonomous Church other than their own.
The laity is typically encouraged to foster an appreciation of their own rite, and is invited to observe that rite unless there is good reason, e.g. a Latin-Rite Catholics living in an exclusively Ethiopian Rite country. This does not forbid occasional or even, for a just cause, habitual participation in the liturgy of a different autonomous Church, Western or Eastern. The obligation of assisting at the Eucharist or, for members of some Eastern Churches, at Vespers, is satisfied wherever the liturgy is celebrated in a Catholic rite.
Eastern and Western Christian churches have different traditions concerning "clerical celibacy and the resulting controversies have played a role in the relationship between the two groups in some "Western countries.
In general, Eastern Catholic Churches have always allowed ordination of married men as priests and deacons. Within the lands of the "Ukrainian Greek Catholic Church, the largest Eastern Catholic Church, priests' children often became priests and married within their social group, establishing a "tightly-knit hereditary caste.
Most Eastern Churches distinguish between "monastic" and "non-monastic" clergy. "Monastics do not necessarily live in monasteries, but have spent at least part of their period of training in such a context. Their "monastic vows include a vow of celibate chastity.
Bishops are normally selected from the monastic clergy, and in most Eastern Catholic Churches a large percentage of priests and deacons also are celibate, while a large portion of the clergy (typically, parish priests) are married, having taken a wife when they were still laymen. If someone preparing for the diaconate or priesthood wishes to marry, this must happen before ordination.
In territories where Eastern traditions prevail, married clergy caused little controversy, but aroused opposition inside traditionally Latin Church territories to which Eastern Catholics migrated; this was particularly so in the United States. In response to requests from the Latin bishops of those countries, the "Congregation for the Propagation of the Faith set out rules in an 1890 letter to "François-Marie-Benjamin Richard, "archbishop of Paris, which the Congregation applied on 1 May 1897 to the United States, stating that only celibates or widowed priests coming without their children should be permitted in the United States.
This celibacy mandate for Eastern Catholic priests in the United States was restated with special reference to Catholics of "Ruthenian Rite by the 1 March 1929 decree Cum data fuerit, which was renewed for a further ten years in 1939. Dissatisfaction by many Ruthenian Catholics in the United States gave rise to the "American Carpatho-Russian Orthodox Diocese. The mandate, which applied in some other countries also, was removed by a decree of June 2014.
While most Eastern Catholic Churches admit married men to ordination as priests, though not allowing priests, after ordination, "to marry, some have adopted mandatory clerical celibacy, as in the Latin Church. These include the India-based "Syro-Malankara Catholic Church and "Syro-Malabar Catholic Church, and the "Coptic Catholic Church.
In 2014, "Pope Francis approved new norms for married clergy within Eastern Catholic Churches through CCEO canon 758 § 3. The new norms abrogated previous norms and now allow ordination of married clergy by all Eastern Catholic Churches, except the Syro-Malabar and Syro-Malankara Catholic Churches, inside traditionally Latin Church territories, and allow Eastern Catholic Churches to grant "faculties inside traditionally Latin Church territories to married clergy previously ordained by Eastern Catholic Churches elsewhere. "This means they will be able to follow their faithful to whichever country they immigrate to."
List of Eastern Catholic churches
The Holy See's "Annuario Pontificio gives the following list of Eastern Catholic churches with the principal see of each and the countries (or larger political areas) where they have "ecclesiastical jurisdiction, to which are here added the date of union or foundation in parenthesis and the membership in brackets. The total membership is about 16,336,000. ("Eternal Word Television Network (EWTN) gives the same list, except that it does not place the liturgical traditions in the alphabetical order in which they are given by both the Annuario Pontificio and CCEO canon 28, and, as noted below, it treats the Apostolic Exarchate for Byzantine-Rite Catholics in the Czech Republic, which for the Holy See is part of the Ruthenian Catholic Church, as if it were a separate autonomous church.)
Eastern Catholic Churches make up a small percentage of the membership in the "Catholic Church when compared to the "Latin Church, which has over 1.2 billion members. The 2008 statistics collected by the "Catholic Near East Welfare Association (CNEWA) show that "Syriac Christians make up 47% of Eastern Catholics and Byzantine Christians make up 46%. More recent statistics show that the three largest Eastern churches are the Byzantine "Ukrainian Greek Catholic Church with 5.3 million members (in 2008, 25% of all Eastern Catholics), the Syriac "Syro-Malabar Catholic Church at 4.6 million faithful (in 2008, 23%), and the "Maronite Catholic Church with 3.29 million adherents (20%).
"Georgian Byzantine-Rite Catholics are not recognized as a particular Church.[l] The majority of Eastern Catholic Christians in the "Georgian Republic worship under the form of the "Armenian liturgical rite.
The list shows that an individual autonomous particular Church may have distinct jurisdictions (local particular Churches) in several countries.
The "Ruthenian Catholic Church is organized in an exceptional way because of a constituent metropolia: the "Byzantine Catholic Metropolitan Church of Pittsburgh is also, unofficially, referred to as the Byzantine Catholic Church in America. Canon law treats it as if it held the rank of an autonomous (sui iuris) metropolitan particular church because of the circumstances surrounding its 1969 establishment as an ecclesiastical province. At that time, conditions in the "Rusyn homeland, known as "Carpatho-Rus, admitted no other solution because the Byzantine Catholic Church had been forcibly suppressed by the Soviet authorities. When Communist rule ended, the "Byzantine Catholic Eparchy of Mukacheve (founded in 1771) re-emerged. It has some 320,000 adherents, greater than the number in the Pittsburgh metropolia. In addition, an apostolic exarchate established in 1996 for Catholics of Byzantine rite in the Czech Republic is classed as another part of the Ruthenian Catholic Church.
On the EWTN website the "Apostolic Exarchate for Byzantine-rite Catholics in the Czech Republic is mentioned in a list of Eastern Churches, of which all the rest are autonomous particular churches. This is a mistake, since recognition within the Catholic Church of the autonomous status of a particular church can only be granted by the Holy See,[l] which instead classifies this church as one of the constituent local particular churches of the autonomous (sui iuris) Ruthenian Catholic Church.
Some have treated Byzantine Rite Catholics within the "Catholic Church in Georgia as a separate particular church with a reunion date of either 1861 or 1917.
Since the American invasion of Iraq, Christians have faced increasing levels of persecution in the Muslim world. Previously, governments in Iraq, Syria and other nations protected their Christian minorities. Muslim, Jewish and South Asian nations in which Christian populations have suffered acute discrimination, persecution and in some cases death include; "Iraq, "Iran, "Israel, "Syria, "Palestinian Territories, "Egypt, "Saudi Arabia, "Turkey, "Qatar, "Uzbekistan, "Jordan, "Oman, "Kuwait, "Kazakhstan, "Tajikistan, "Turkmenistan, "Kyrgyzstan,"Eritrea,"United Arab Emirates, "Kosovo, "Chechnya, and "India.
A study by Methodios Stadnik states: "The Georgian Byzantine Catholic Exarch, Fr. Shio Batmanishviii ["sic], and two Georgian Catholic priests of the Latin Church were executed by the Soviet authorities in 1937 after having been held in captivity in Solovki prison and the northern gulags from 1923." Christopher Zugger writes, in The Forgotten: "By 1936, the Byzantine Catholic "Church of Georgia had two communities, served by a bishop and four priests, with 8,000 believers", and he identifies the bishop as Shio Batmalashvili. Vasyl Ovsiyenkomentions, on the "Ukrainian Helsinki Human Rights Union website, that "the Catholic administrator for Georgia Shio Batmalashvili" was one of those executed as "anti-Soviet elements" in 1937.
Zugger calls Batmalashvili a bishop; Stadnik is ambiguous, calling him an exarch but giving him the title of Father; Ovsiyenko merely refers to him as "the Catholic administrator" without specifying whether he was a bishop or a priest and whether he was in charge of a Latin or a Byzantine jurisdiction.
If Batmalashvili was an exarch, and not instead a bishop connected with the Latin "diocese of Tiraspol, which had its seat at "Saratov on the "Volga River, to which Georgian Catholics even of Byzantine rite belonged  this would mean that a Georgian Byzantine-Rite Catholic Church existed, even if only as a local particular Church. However, since the establishment of a new hierarchical jurisdiction must be published in "Acta Apostolicae Sedis, and no mention of the setting up of such a jurisdiction for Byzantine Georgian Catholics exists in that official gazette of the Holy See, the claim appears to be unfounded.
The 1930s editions of Annuario Pontificio do not mention Batmalashvili. If indeed he was a bishop, he may then have been one of those secretly ordained for the service of the Church in the "Soviet Union by French Jesuit Bishop "Michel d'Herbigny, who was president of the Pontifical Commission for Russia from 1925 to 1934. In the circumstances of that time, the Holy See would have been incapable of setting up a new Byzantine exarchate within the Soviet Union, since Byzantine Catholics in the Soviet Union were being forced to join the "Russian Orthodox Church.
Batmalashvili's name is not among those given in as the four "underground" apostolic administrators (only one of whom appears to have been a bishop) for the four sections into which the diocese of Tiraspol was divided after the resignation in 1930 of its already exiled last bishop, "Josef Alois Kessler. This source gives Father Stefan Demurow as "apostolic administrator of "Tbilisi and Georgia" and says he was executed in 1938. Other sources associate Demurow with "Azerbaijan and say that, rather than being executed, he died in a "Siberian "Gulag.
Until 1994, the United States "annual publication Catholic Almanac listed "Georgian" among the Byzantine churches. Until corrected in 1995, it appears to have been making a mistake similar to that made on the equally unofficial EWTN site about the Czech Byzantine Catholics.
There was a short-lived Byzantine Catholic movement among the ethnic Estonians in the Orthodox Church in Estonia during the "interwar period of the 20th century, consisting of two to three parishes, not raised to the level of a local particular church with its own head. This group was liquidated by the Soviet regime and is now extinct.
- Due to severe pejorative connotations that came to be associated with this term, it has fallen in and out of polite use.
- "Catholic ministers licitly administer the sacraments of penance, Eucharist, and anointing of the sick 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 have the same beliefs in regard to the sacraments as these Eastern Churches"
- "The Catholic Church is also called the Roman Church to emphasize that the centre of unity, which is an essential for the Universal Church, is the Roman See"
- Examples of the use of "Roman Catholic Church" by Popes, even when not addressing members of non-Catholic churches, are the encyclicals Divini illius Magistri and Humani generis, and "Pope John Paul II's address at the 26 June 1985 general audience, in which he treated "Roman Catholic Church" as synonymous with "Catholic Church". The term "Roman Catholic Church" is repeatedly used to refer to the whole Church in communion with the see of Rome, including Eastern Catholics, in official documents concerning dialogue between the Church as a whole (not just the Western part) and groups outside her fold. Examples of such documents can be found at the links on the Vatican website under the heading Pontifical Council for Promoting Christian Unity. The "Holy See never uses "Roman Catholic Church" to refer only to the Western or Latin Church. In the "First Vatican Council's Dogmatic Constitution de fide catholica, the phrase the Holy, Catholic, Apostolic, and Roman Church (Sancta catholica apostolica Romana ecclesia) also refers to something other than the Latin-Rite or Western Church.
- Some Eastern Catholics who use the Byzantine liturgical rite and call themselves "Byzantine Catholics" deny that they are "Roman Catholics", using this word to mean either Catholics who use the Roman Rite or perhaps the whole Latin Church, including those parts that use the "Ambrosian Rite or other non-Roman liturgical rites: "We're Byzantine rite, which is Catholic, but not Roman Catholic" 
- Benedict XVI clarified his intent, in a parallel apostolic letter, which did not use "Latin rite" but used form or "usage of the Roman Rite."
- The term was used by the "Holy See, for example, "Pope Benedict XIV in Ex quo primum. The "Catholic Encyclopedia consistently used the term Uniat to refer to Eastern Catholics, stating: "The Uniat Church' is therefore really synonymous with 'Eastern Churches united to Rome', and 'Uniats' is synonymous with 'Eastern Christians united with Rome'.
- "In the third sitting of the Council, Julian, after mutual congratulations, showed that the principal points of dispute between the Greeks and Latins were in the doctrine (a) on the procession of "the Holy Ghost, (b) on "azymes in the Eucharist, (c) on purgatory, and (d) on the Papal supremacy"
- Ritus praestantior means "preeminent rite" or "more excelling rite".
- The full description is in CCEO canons 42 to 54.
- An example of the petition and the granting of ecclesiastical communion.
- cf. CCEO canon 27
- The Belarusian Greek Catholic Church is unorganized and has been served by "Apostolic Visitors since 1960.
- The Byzantine Catholic Church of Croatia and Serbia comprises one "Eparchy, based in "Križevci and covering "Croatia, "Slovenia, and "Bosnia-Herzegovina, and one "Apostolic Exarchate based in "Ruski Krstur covering "Serbia. The eparchy is in foreign province, and the apostolic exarchate is immediately subject to the Holy See.
- The Greek Byzantine Catholic Church comprises two independent "apostolic exarchates covering "Greece and "Turkey respectively, each immediately subject to the Holy See.
- The Italo-Albanian Greek Catholic Church comprises two independent eparchies (based in "Lungro and "Piana degli Albanesi) and one "territorial abbacy (based in "Grottaferrata), each immediately subject to the Holy See.
- The Russian Greek Catholic Church comprises two "apostolic exarchates (one for "Russia and one for "China), each immediately subject to the Holy See and each vacant for decades. Bishop "Joseph Werth of "Novosibirsk has been appointed by the Holy See as ordinary to the Eastern Catholic faithful in Russia, although not as exarch of the dormant apostolic exarchate and without the creation of a formal ordinariate.
- The Ruthenian Catholic Church does not have a unified structure. It includes a Metropolia based in Pittsburgh, which covers the entire United States, but also an eparchy in the Ukraine and an apostolic exarchate in the Czech Republic, both of which are directly subject to the Holy See.
- Five of the ordinariates for Eastern Catholic faithful are multi-ritual, encompassing the faithful of all Eastern Catholic rites within their territory not otherwise subject to a local ordinary of their own rite. The "sixth is exclusively Byzantine, but covers all Byzantine Catholics in Austria, no matter which particular Byzantine Church they belong to.
- The six ordinariates are based in Buenos Aires (Argentina), Vienna (Austria), Belo Horizonte (Brazil), Paris (France), Warsaw (Poland), and Madrid (Spain).
- Technically, each of these ordinariates has an ordinary who is a bishop, but all of the bishops are Latin-rite bishops whose primary assignment is to a Latin see.
- CCEO canon 671 §3; Archived November 30, 2012, at the "Wayback Machine. cf. 1983 CIC canon 844 §3 Archived December 21, 2015, at the "Wayback Machine.
- "" One or more of the preceding sentences incorporates text from a work now in the "public domain: O'Brien, Thomas J., ed. (1901). An advanced catechism of Catholic faith and practice : based upon The Third Plenary Council Catechism. Akron, OH; Chicago, IL: D. H. McBride. n. 133. "OCLC 669694820.
- Pope John Paul II (1985-06-26). [catechesis] (Speech). General audience (in Italian).
- "Ukrainian church pastor honored".["dead link]
- "Code of Canons of the Eastern Churches". Intratext.com. 2007-05-04. Retrieved 2011-04-27.
- "Codex canonum Ecclesiarium orientalium". Intratext.com. 2007-05-04. Retrieved 2011-04-27.
- CCEO canon 27
- CCEO canon 28
- Catholic Church. Second Vatican Council; Pope Paul VI (1964-11-21). Orientalium Ecclesiarum. Vatican City.
- Catholic Church. National Council of Catholic Bishops. Committee on the relationship between Eastern and Latin Catholic Churches (1999). Eastern Catholics in the United States of America. Washington, DC: United States Catholic Conference. "ISBN "978-1-57455-287-4.
- Zagano, Phyllis (Jan 2006). "What all Catholics should know about Eastern Catholic Churches". americancatholic.org. Archived from the original on May 17, 2011. Retrieved 2011-04-27.
- 1983 CIC canon 1015 §2 Archived April 2, 2007, at the "Wayback Machine.; see 1983 CIC canons 450 §1, and 476.
- Pope Benedict XVI (2007-07-07). Motu proprio data [for Summorum Pontificum].
- Pope Benedict XVI (2007-07-07). Summorum Pontificum. n. 2.
- "The Word 'Uniate' ". oca.org. Syosset, NY: The Orthodox Church in America. Archived from the original on 2016-06-17.
- "The Catholic Eastern Churches". cnewa.org. New York: "Catholic Near East Welfare Association. Archived from the original on 2011-06-22.
It should be mentioned that in the past the Eastern Catholic churches were often referred to as 'Uniate' churches. Since the term is now considered derogatory, it is no longer used.
- Pope Benedict XIV (1756-03-01). Ex quo primum (in Latin). Rome. n. 1.
sive, uti vocant, Unitos.Translated in "On the Euchologion". ewtn.com. Irondale, AL: Eternal Word Television Network.
- "" One or more of the preceding sentences incorporates text from a publication now in the "public domain: Vailhé, Siméon (1909). "Greek Church". In Herbermann, Charles. "Catholic Encyclopedia. 6. New York: Robert Appleton.
- Erickson, John H. (May 2001). Speech (Speech). National Workshop on Christian Unity. San Diego, CA. Quoted in Neuhaus, Richard J. (Mar 2002). "Orthodoxy and 'Parallel Monologues'". First Things. New York: Institute on religion and public life: 68–91. "ISSN 1047-5141.
- Halsall, Paul (Jan 1996). Halsall, Paul, ed. "Caesaropapism?: Theodore Balsamon on the powers of the Patriarch of Constantinople". fordham.edu. Internet History Sourcebooks Project. Retrieved 2011-04-27.
- Barnes, Patrick (ed.). "The Orthodox Response to the Latin Doctrine of Purgatory". orthodoxinfo.com. Patrick Barnes. "" One or more of the preceding sentences incorporates text from a work now in the "public domain: Ostroumov, Ivan N. (1861). "Opening of the council in Ferrara; private disputes on purgatory". In "Neale, John M. The history of the Council of Florence. Translated by Vasiliĭ Popov. London: J. Masters. p. 47. "OCLC 794347635.
- Anastos, Milton V. "The Normans and the schism of 1054". myriobiblos.gr. Constantinople and Rome. Retrieved 2011-04-27.
- Heresy and the Making of European Culture: Medieval and Modern Perspectives at "Google Books p. 42
- Geanakoplos, Deno John. Constantinople and the West. Madison, WI: University of Wisconsin Press. "ISBN "0-299-11880-0.
- CCEO canon 28 §1
- Joint international commission for the theological dialogue between the Catholic Church and the Orthodox Church. Uniatism, method of union of the past, and the present search for full communion. Seventh plenary session of the joint international commission for theological dialogue between the Catholic Church and the Orthodox Church. Balamand, Lebanon. June 17–24, 1993. Archived from the original on 2003-12-23.
- Pope Leo XIII (1894-11-30). "Orientalium dignitas". papalencyclicals.net. opening paragraph.
- Fortescue, Adrian (2001) [First published 1923]. Smith, George D., ed. The Uniate Eastern Churches : the Byzantine rite in Italy, Sicily, Syria and Egypt. Piscataway, NJ: Gorgias Press. p. 40. "ISBN "0-9715986-3-0.
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