When Latin Catholics agree to trial by arbitration, for example, CIC canon 1714 allows them to choose the procedural norms to be followed. Composed of 2,666 canons and divided into 24 titles, like other collections of a genuine Eastern tradition, CICO nevertheless was modeled to a great extent upon the 1917 Latin code. 1055–1184); XXV The Contentious Trial (cc. 399). In 2015, for example, Easter will be celebrated on April 5 by Western churches and April 12 by Orthodox churches. It soon became clear that this revision was necessary in the Latin as well as the Eastern Catholic Churches. As a proposed point of departure for the Commission's work, Cardinal Gasparri conceived of one Codex Ecclesiae Universalis, in which the characteristic discipline of the Eastern Churches would be duly considered. The task of PCCICOR was to prepare, especially in the light of the decrees of Vatican II, a reform of CICO, with respect to those parts already promulgated in four motu proprios as well as the parts that remained unpublished. At Vatican I (1869–70), the call for the sake of disciplinary uniformity to adopt one code in the Catholic Church was supported by the Preparatory Commission for the Missions and the Eastern Churches, although the proposal encountered strong opposition from Eastern fathers who defended the varietas of the Eastern rites. 896–901), unique to CCEO; XVIII Ecumenism or Fostering the Unity of Christians (cc. Eastern Churches wanted their hierarchies to be involved in promulgation, e.g. The 1986 Schema of the Code of Eastern Canon Law (SCICO) that followed was also sent to PCCICOR members for their suggestions and proposals. 2 The CCEO is to be assessed according to the Ancient Laws of the Eastern Churches. More than twelve years later, in January of 1948, the Redaction Commission presented to Pius XII, himself a former member of the same Commission, the draft of CICO. A separate but parallel Code of Canons of the Eastern Churches, issued in 1990, governs the Eastern Catholic churches. For example, among the corresponding norms regarding lay persons, CCEO recognizes three categories of the Christian faithful by defining the secular state of lay persons as distinct from those in holy order or those who are religious (cf. About. Atti del congresso internazionale: Incontro fra canoni d'Oriente e d'Occidente. The date for this was 1054. Contents. Then, copy and paste the text into your bibliography or works cited list. The proceedings of PCCICOR (1972–90) are reported in its official organ Nuntia, which, though indispensable for tracing the legislative history of CCEO canons, does not presume to be exhaustive. [7] It reformed the procedures for matrimonial nullity trials and instituted a briefer process.[8]. The Spirit of the Eastern Code (Rome/Bangalore 1993). 2d ed. The first split was when the Eastern and Western churches broke apart, leaving the Roman Catholics (in the West) and the Orthodox (in the East). The liturgy of Eastern Orthodoxy is marked by its evolution in the monastic tradition, with iconography playing a key role. Origins and Background. (Staten Island, N.Y. 1996). Most importantly, such interpretative recourse can in no way condition the power of the legislator to interpret laws authentically (CCEO c. 1498; CIC c. 16). Another example of the interrelationship of CCEO and CIC is that parallel passages of one or other of the codes can serve as an interpretative resource in resolving ambiguities in the other. Eight schemas were subsequently produced and sent to consultative bodies for their observations. 55–150): CCEO recognizes in the patriarchal, major archiepiscopal and metropolitan Churches sui iuris an intermediate level (between the local bishop and the bishop of Rome) of Church hierarchy and attributes to the patriarchal Churches, within their territories, the highest degree of autonomy in self-government (cf. Nuntia 29:30–34). These churches have almost the same rights and obligations of patriarchal churches. Pontifical Commission for the Revision of the Code of Eastern Canon Law. Canon Law is a code of ecclesiastical laws governing the Catholic Church. However, as both CCEO canon 1499 and CIC canon 17 indicate, parallel passages are only one such resource to be considered along with the purpose and circumstances of the law as well as the mind of the legislator. 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