A kairos moment for the Eastern Catholic Churches?

The richness and complexity of the Eastern Catholic Churches arise from their unique historical journey. Between roughly 1553 and 1932—and in some cases, like the Albanian Byzantine Catholic Church, even later—numerous communities entered into communion with the Catholic Church. This movement toward Rome led to the establishment of sui iurisChurches distinct from the Orthodox Church.

These 23 Eastern Catholic Churches are listed alphabetically as follows:

The 2019 edition of The Catholic East, published by the Congregation for the Eastern Churches, organizes the 23 Eastern Catholic Churches according to their hierarchical structures:

Over the past century and a half, magisterial teaching, including the Second Vatican Council, has fostered the development of a more suitable ecclesiological vision to understand the role and mission of the Eastern Catholic Churches. Key events and documents in this process include: the establishment of the Congregation for the Oriental Churches (now the Dicastery for the Eastern Churches) in May 1917; the Pontifical Oriental Institute, founded in October 1917, by Pope Benedict XV. The Pontifical Council for Promoting Christian Unity (1960) (now the Dicastery for Promoting Christian Unity), the decrees of the Second Vatican Council Orientalium Ecclesiarum and Unitatis Redintegratio (1964), the promulgation of the Code of Canons of the Eastern Churches (1990), the Apostolic Letter Orientale Lumen and the Encyclical Letter Ut Unum Sint (1995) by John Paul II, and the Apostolic Exhortation Ecclesia in Medio Oriente by Benedict XVI (September 14, 2012) which invites the Catholic Church in the Middle East to revive communion within the Church by focusing on:

The natives of these lands include faithful of the venerable Eastern Catholic Churches sui iuris: the patriarchal Church of Alexandria of the Copts; the three patriarchal Churches of Antioch: Greek Melkite, Syrian and Maronite; the patriarchal Church of Babylon of the Chaldeans and that of Cilicia of the Armenians.

Pope Benedict XVI also emphasizes the importance of dialogue with Jews and Muslims in the same document. His vision of communion aims to foster unity amidst the geographical, religious, cultural, and socio-political diversity of the Middle East. It is important to note that not all Eastern Catholic Churches originate from the Eastern Orthodox tradition or are communities that joined the Catholic communion through a unionistic ecclesiology. For example, the Italo-Albanian Church (the church in which I was baptized) and the Maronite Church firmly reject the derogatory terms uniate or uniatism, emphasizing that they have never undergone a separation from or subsequent union with the Catholic Church.

In recent documents from Pope Francis, including Final Document for a Synodal Church: Communion, Participation, Mission (October 26, 2024) special mention is made of the Eastern Catholic Churches and their vital role in the exchange of gifts. Additionally, the November 21, 2024, letter on the renewal of the study of Church history, Pope Francis addresses the importance of historical study. He warns against what he terms “ecclesiological monophysitism,” cautioning against constructing an unrealistic or idealized version of Church history, “…an overly angelic conception of the Church, presenting a Church that is unreal because she lacks spots and wrinkles.”

This admonition resonates deeply with the history, ecclesiology, and theology of the Eastern Catholic Churches. Many overlooked aspects of their history and “wrinkles” remain to be examined, alongside their rich theological, spiritual, liturgical, and monastic heritage.

With these recent magisterial documents, what direction are the Eastern Catholic Churches heading toward? Should they seize this moment, and if so, how can they contribute to the Catholic ecumene?

Contributions to theology

Theology is not abstract or theoretical; it is a living reality, rooted in relationships with God and each other, reflecting the incarnation of Christ. Eastern Catholic theology is shaped by concrete experiences, cultural contexts, and the pastoral needs of the Church and this calls for a contribution in the field. Catholic theology cannot be complete without the theological riches and tradition of the Eastern Catholic Church.

Contributions to synodality and canon law

While modernity emphasized hierarchical and scholastic norms in the West, Eastern Catholics embraced more assertive and creative theological expressions, especially in the post-Vatican II era.

Take synodality, for example: What can the Eastern Catholic Churches contribute to the understanding and practice of synodality? Or more pointedly, what can, and should Catholics learn about synodality from the Eastern Catholic Churches? In the Final Document for a Synodal Church: Communion, Participation, Mission, the Eastern Catholic Churches are regarded as equal to the Latin Church. The document specifically highlights the relationships between the Eastern Catholic Churches and the Latin Church, affirming their distinct identities while also recognizing the role of the Bishop of Rome in preserving their unique and diverse identities and autonomies. It states:

As guarantor of unity in diversity, the Bishop of Rome ensures that the identity of the Eastern Catholic Churches is safeguarded and that their centuries-old theological, canonical, liturgical, spiritual and pastoral traditions are respected. These Churches are equipped with their own deliberative synodal structures: Synod of Bishops of the Patriarchal Church, Synod of the Major Archepiscopal Church, Provincial Council, Council of Hierarchs, and, lastly, Assemblies of Hierarchs of the various Churches sui iuris (132)

Within the framework of synodality, the Final Document for a Synodal Church: Communion, Participation, Mission, considers to be theologically fitting for the Eastern Catholic Churches and the Latin Church to revisit and possibly write the history collaboratively, seeking to heal the wounds of the past and to deepen the lived experience of communion within the Church. This process involves a renewed commitment to fostering new relationships among the Eastern Catholic Churches and the Roman Curia, characterized by greater reciprocity and mutual respect. The document makes specific note (#132) of the exchange of gifts, which recognizes that East and West are equal and can equally exchange, collaborate and enrich each other.

The Code of Canons of the Eastern Churches provides numerous examples of how doctrinal synodality is deeply embedded within the governance of the Eastern Catholic Churches. For instance, decisions are made collectively by the assembly of bishops, often referred to as a “synod” or “council of hierarchs,” emphasizing the collaborative and consultative nature of their leadership.

Before turning to the East or exploring Eastern Orthodox models of synodality, it may be beneficial for the Western/Latin/Roman Church to examine the synodical structures already present within the Eastern Catholic Churches, which are an integral part of the Catholic communion. In these communities, synodality has long held a prominent place, supported by a well-established framework of synodal practices and provisions.

Contribution to the theology of martyrdom

Eastern Catholic theology is profoundly shaped by the witness of martyrs and those who suffered under totalitarian regimes. It holds an intimate connection to the experience of martyrdom. In in his most recent letter on the renewal of the study of Church history, Pope Francis underscores the significance of martyrdom, stating:

I would like to recall that Church history can help to recover the entire experience of martyrdom, in the knowledge that there is no history of the Church without martyrdom and that we should never lose this precious memory.

The Eastern Catholic Churches have experienced—and continue to experience—martyrdom firsthand, particularly under Communist dictatorships of Eastern Central Europe. The lived faith of these persecuted communities stands as a powerful theological witness, offering profound inspiration to the global Church.

With these and other contributions, there is much for the Roman Church to gain by “turning East inside.” The Eastern Catholic Churches must no longer be regarded as a peripheral appendage to the Roman Church but recognized as “the other lung” of the Catholic communion, equal in dignity and value to the Latin tradition.

If the synodal journey is to serve as a deeper reception of Vatican II, it cannot succeed without the full participation of the Eastern Catholic Churches. Pope John Paul II’s analogy of the Church breathing with two lungs eloquently highlights the unique and vital contribution of these communities. They carry within them the breath of the Holy Spirit, manifested in their theology, sacraments, and vibrant ecclesial life—life that has the power to invigorate and sustain the lifeblood of the entire Catholic Church.

For too long, ignorance and a lack of fraternal charity have stifled the relationship between East and West. Now is the time for an Eastern Catholic moment—a moment for these traditions to be fully welcomed into the fellowship of the Catholic Church, to be heard, and to share their rich apostolic heritage.

Vatican II’s prophetic force cannot be fully received without the participation of the Eastern Catholic Churches. This is their kairos moment—a transformative opportunity to breathe new life into the Church and propel it toward greater unity, vitality, and communion.

Catholic World Report