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Particular churches sui iuris
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Latin cross and Byzantine Patriarchal cross
Particular churches are grouped by liturgical rite
Alexandrian Rite
Armenian Rite
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A particular church (Latin: ecclesia particularis) is an ecclesiastical community of followers headed by a bishop (or equivalent), as defined by Catholic canon law and ecclesiology. A liturgical rite, a collection of liturgies descending from shared historic or regional context, depends on the particular church the bishop (or equivalent) belongs to. Thus the term "particular church" refers to an institution, and "liturgical rite" to its ritual practices.

Particular churches exist in two kinds:

  1. An autonomous particular church sui iuris: an aggregation of particular churches with distinct liturgical, spiritual, theological and canonical traditions.[1] The largest such autonomous particular church is the Latin Church. The other 23 Eastern Catholic Churches are headed by bishops, some of which are titled Patriarch or Major Archbishop. In this context the descriptors autonomous (Greek: αὐτόνομος, romanized: autónomos) and sui iuris (Latin) are synonymous, meaning "of its own law".
  2. A local particular church: a diocese (or eparchy) headed by a bishop (or equivalent), typically collected in a national polity under an episcopal conference. However, there are also other forms, including apostolic vicariates, apostolic prefectures, military ordinariates, personal ordinariates, and territorial abbacies.[2]

Liturgical rites also exist in two kinds:

  1. Liturgical rite: a liturgical rite depending on the tradition of an autonomous particular church sui iuris. Catholic liturgies are broadly divided into the Latin liturgical rites of the Latin Church and the various Eastern Catholic liturgies of the other 23 sui iuris churches
  2. Catholic order liturgical rite: a variant of a liturgical rite exceptionately depending on a specific religious order

Churches

[edit]

List of churches sui iuris

[edit]
Name Est. Rite Seat Polity Jurisdictions Bishops Members
Coptic Catholic Church 1741 Alexandrian Cathedral of Our Lady, Cairo, Egypt Patriarchate 8 13 187,320
Eritrean Catholic Church[3] 2015 Kidane Mehret Cathedral, Asmara, Eritrea Metropolitanate 4 4 167,722
Ethiopian Catholic Church 1846 Cathedral of the Holy Saviour, Addis Ababa, Ethiopia Metropolitanate 4 4 70,832
Armenian Catholic Church 1742 Armenian Cathedral of Saint Elias and Saint Gregory, Beirut, Lebanon Patriarchate 18 16 757,726
Albanian Greek Catholic Church 1628 Byzantine Pro-Cathedral of Saint Mary and Saint Louis, Vlorë, Albania Apostolic administration 1 2 4,028[4]
Belarusian Greek Catholic Church 1596 none Apostolic administration 0 0 9,000[5]
Bulgarian Greek Catholic Church 1861 Cathedral of the Dormition, Sofia, Bulgaria Eparchy 1 1 10,000
Greek Catholic Church of Croatia and Serbia[6]: 1140  1611 several[note 1] no unified structure[note 1] 2 2 42,965
Greek Byzantine Catholic Church 1911 several[note 2] no unified structure[note 2] 2 2 6,016
Hungarian Greek Catholic Church 1912 Cathedral of Hajdúdorog, Debrecen, Hungary Metropolitanate 3 4 262,484
Italo-Albanian Catholic Church 1784 several[note 3] no unified structure[note 3] 3 2 55,812
Macedonian Greek Catholic Church 2001 Cathedral of the Assumption, Strumica, North Macedonia Eparchy 1 1 11,374
Melkite Greek Catholic Church 1726 Cathedral of the Dormition, Damascus, Syria Patriarchate 29 35 1,568,239
Romanian Greek Catholic Church 1697 Cathedral of the Holy Trinity, Blaj, Romania Major archiepiscopate 7 8 498,658
Russian Greek Catholic Church 1905 none[note 4] none[note 4] 2 0 3,200[citation needed]
Ruthenian Greek Catholic Church 1646 Cathedral of Saint John the Baptist, Pittsburgh, United States Metropolitanate[note 5] 6 8 417,795
Slovak Greek Catholic Church 1646 Cathedral of Saint John the Baptist, Prešov, Slovakia Metropolitanate 4 6 211,208
Ukrainian Greek Catholic Church 1595 Cathedral of the Resurrection, Kyiv, Ukraine Major archiepiscopate 35 50 4,471,688
Chaldean Catholic Church 1552 East Syriac Cathedral of Our Lady of Sorrows, Baghdad, Iraq Patriarchate 23 23 628,405
Syro-Malabar Catholic Church 1552 Cathedral of Our Lady, Ernakulam, Kerala, India Major archiepiscopate 35 63 4,251,399
Maronite Church 4th c. West Syriac Church of Bkerke, Bkerke, Lebanon Patriarchate 29 50 3,498,707
Syriac Catholic Church 1781 Syriac Catholic Cathedral of Saint Paul, Damascus, Syria Patriarchate 16 20 195,765
Syro-Malankara Catholic Church 1930 Cathedral of Saint Mary, Pattom, Kerala, India Major archiepiscopate 12 14 458,015
Latin Church 1st c. Latin Archbasilica of Saint John Lateran, Rome, Italy Patriarchate 1,295,000,000
Other various[note 6] several[note 7] Ordinariates 6 6[note 8] 47,830
Total 2,851[note 9] 5,304 1.313 billion

Ecclesiology

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    icon Catholic Church portal
    Main article: Catholic ecclesiology

    In Catholic ecclesiology, a church is an assembly of the faithful, hierarchically ordered, both in the entire world (the Catholic Church), or in a certain territory (a particular church). To be a sacrament (a sign) of the Mystical Body of Christ in the world, a church must have both a head and members (Col. 1:18).[7] The sacramental sign of Christ the head is the sacred hierarchy – the bishops, priests and deacons.[8][9]

    More specifically, it is the local bishop, with his priests and deacons gathered around and assisting him in his office of teaching, sanctifying and governing (Mt. 28:19–20; Titus 1:4–9). Thus, the church is fully present sacramentally (by way of a sign) wherever there is a sign of Christ the head, a bishop and those who assist him, and a sign of Christ's body, Christian faithful.[10] Each diocese is therefore considered a particular church.[11]

    On the worldwide level, the sign of Christ the head is the Pope, and, to be Catholic, particular churches, whether local churches or autonomous ritual churches, must be in communion with this sign of Christ the head.[12] Through this full communion with Saint Peter and his successors the church becomes a universal sacrament of salvation to the end of the age (Mt. 28:20).[11]

    The word "church" is applied to the Catholic Church as a whole, which is seen as a single church: the multitude of peoples and cultures within the church, and the great diversity of gifts, offices, conditions and ways of life of its members, are not opposed to the church's unity.[13] In this sense of "church", the list of churches in the Catholic Church has only one member, the Catholic Church itself (comprising Roman and Eastern Churches).

    Within the Catholic Church there are local particular churches, of which dioceses are the most familiar form. Other forms include territorial abbacies, apostolic vicariates and apostolic prefectures. The 1983 Code of Canon Law states: "Particular Churches, in which and from which the one and only Catholic Church exists, are principally dioceses. Unless the contrary is clear, the following are equivalent to a diocese: a territorial prelature, a territorial abbacy, a vicariate apostolic, a prefecture apostolic and a permanently established apostolic administration."[14] A list of Catholic dioceses, of which on 31 December 2011 there were 2,834,[15] is given at List of Catholic dioceses (alphabetical).

    Within the Catholic Church there are also aggregations of local particular churches that share a specific liturgical, theological, spiritual, and canonical heritage, distinguished from other heritages on the basis of cultural and historical circumstances. These are known as autonomous ("sui iuris") churches. The 1990 Code of Canons of the Eastern Churches defines such a church as follows: "A group of Christ's faithful hierarchically linked in accordance with law and given express or tacit recognition by the supreme authority of the Church is in this Code called an autonomous Church."[16] There are 24 such autonomous Catholic churches: One Latin Church (i.e., Western) and 23 Eastern Catholic Churches", a distinction by now more historical than geographical. Although each of them has its own specific heritage, they are all in full communion with the Pope in Rome.

    Unlike "families" or "federations" of churches formed through the grant of mutual recognition by distinct ecclesial bodies,[17] the Catholic Church considers itself a single church ("full communion, "one Body") composed of a multitude of particular churches, each of which, as stated, is an embodiment of the fullness of the one Catholic Church. For the particular churches within the Catholic Church, whether autonomous ritual churches (e.g., Coptic Catholic Church, Melkite Catholic Church, Armenian Catholic Church, etc.) or dioceses (e.g., Archdiocese of Birmingham, Archdiocese of Chicago, etc.), are seen as not simply branches, divisions or sections of a larger body. Theologically, each is considered to be the embodiment in a particular place or for a particular community of the one, whole Catholic Church. "It is in these and formed out of them that the one and unique Catholic Church exists."[18][19]

    Particular churches sui iuris

    [edit]
    Main articles: Church sui iuris, Latin Church, and Eastern Catholic Churches

    There are 24 autonomous churches: one Latin Church and twenty-three Eastern Catholic Churches, a distinction by now more historical than geographical. The term sui iuris means, literally, "of its own law", or self-governing. Although all of the particular churches espouse the same beliefs and faith, their distinction lies in their varied expression of that faith through their traditions, disciplines, and canon law. All are in communion with the Holy See.

    For this kind of particular church, the 1983 Code of Canon Law uses the unambiguous phrase "autonomous ritual Church" (Latin: Ecclesia ritualis sui iuris). The 1990 Code of Canons of the Eastern Churches, which is concerned principally with what the Second Vatican Council called "particular Churches or rites", shortened this to "autonomous Church" (Latin: Ecclesia sui iuris).[20]

    Local particular churches

    [edit]

    In Catholic teaching, each diocese (Latin Church term) or eparchy (Eastern term) is also a local or particular church, though it lacks the autonomy of the autonomous churches described above:

    A diocese is a section of the People of God entrusted to a bishop to be guided by him with the assistance of his clergy so that, loyal to its pastor and formed by him into one community in the Holy Spirit through the Gospel and the Eucharist, it constitutes one particular church in which the one, holy, catholic and apostolic Church of Christ is truly present and active.[21]

    The 1983 Code of Canon Law, which is concerned with the Latin Church alone and so with only one autonomous particular church, uses the term "particular Church" only in the sense of "local Church", as in its Canon 373:

    It is within the competence of the supreme authority alone to establish particular Churches; once they are lawfully established, the law itself gives them juridical personality.[22]

    The standard form of these local or particular churches, each of which is headed by a bishop, is called a diocese in the Latin Church and an eparchy in the Eastern churches. At the end of 2011, the total number of all these jurisdictional areas (or "sees") was 2,834.[23]

    Local particular church of Rome

    [edit]
    Main articles: Holy See and Diocese of Rome

    The Holy See, the Diocese of Rome, is seen as the central local church. The bishop, the Pope, is considered to be, in a unique sense, the successor of Saint Peter, the chief (or "prince") of the apostles. Quoting the Second Vatican Council's document Lumen gentium, the Catechism of the Catholic Church states: "The Pope, Bishop of Rome and Peter's successor, 'is the perpetual and visible source and foundation of the unity both of the bishops and of the whole company of the faithful.'"[24]

    All the Catholic particular churches, whether Latin or Eastern, local or autonomous—are by definition in full communion with the Holy See of Rome.

    Rites

    [edit]
    See also: Ritual family

    The Code of Canons of the Eastern Churches defines "rite" as follows: "Rite is the liturgical, theological, spiritual and disciplinary heritage, distinguished according to peoples' culture and historical circumstances, that finds expression in each autonomous church's way of living the faith."[25]

    As thus defined, "rite" concerns not only a people's liturgy (manner of worship), but also its theology (understanding of doctrine), spirituality (prayer and devotion), and discipline (canon law).

    In this sense of the word "rite", the list of rites within the Catholic Church is identical with that of the autonomous churches, each of which has its own heritage, which distinguishes that church from others, and membership of a church involves participation in its liturgical, theological, spiritual and disciplinary heritage. However, "church" refers to the people, and "rite" to their heritage.[26]

    The Code of Canons of the Eastern Churches states that the rites with which it is concerned (but which it does not list) spring from the following five traditions: Alexandrian, Antiochian, Armenian, Chaldean, and Constantinopolitan.[27] Since it covers only Eastern Catholic churches and rites, it does not mention those of Western (Latin) tradition.

    A chart showing Catholic liturgical rites
    A chart showing Catholic liturgical rites

    The word "rite" is sometimes used with reference only to liturgy, ignoring the theological, spiritual and disciplinary elements in the heritage of the churches. In this sense, "rite" has been defined as "the whole complex of the (liturgical) services of any Church or group of Churches".[28] Between "rites" in this exclusively liturgical sense and the autonomous churches there is no strict correspondence, such as there is when "rite" is understood as in the Code of Canons of the Eastern Churches. The 14 autonomous churches of Byzantine tradition have a single liturgical rite, but vary mainly in liturgical language, while on the contrary the single Latin Church has several distinct liturgical rites, whose universal main form, the Roman Rite, is practised in Latin or in the local vernacular).

    Latin (Western) rites

    [edit]
    Main articles: Latin liturgical rites and Latin Church
    Extant
    Defunct

    Eastern rites

    [edit]
    Main article: Eastern Catholic liturgy
    Extant

    See also

    [edit]

    References

    [edit]

    Further reading

    [edit]
    [edit]
    Revisions and contributorsEdit on WikipediaRead on Wikipedia

    Catholic particular churches and liturgical rites

    View on Grokipedia
    from Grokipedia
    The comprises 24 autonomous particular churches —the and 23 —all in with the Bishop of Rome and united in professing the same , while each preserves its own liturgical rites, spiritual heritage, theological expressions, and canonical norms. These particular churches represent the universal Church's diversity, with the , also known as the Roman Church, encompassing the majority of the world's approximately 1.41 billion Catholics (as of 2023) and primarily employing the , such as the in its ordinary and extraordinary forms. The 23 , governed by the Code of Canons of the Eastern Churches, trace their origins to ancient apostolic sees in regions like Antioch, , and , and they maintain five major liturgical families: the Alexandrian, Armenian, Byzantine, East Syriac, and West Syriac rites, which shape their worship, sacraments, and devotional practices. The concept of denotes self-governing status, allowing each church to elect its own hierarchs (such as patriarchs, major archbishops, or metropolitans) and manage internal affairs, subject to the Pope's for matters of faith, doctrine, and inter-church relations. This structure, affirmed by the Second Vatican Council, underscores the Catholic Church's esteem for Eastern traditions as integral to its , promoting unity amid legitimate diversity without Latinization or uniformity. The at the Vatican oversees support for these communities, especially those in , ensuring their rites and autonomy are preserved globally. Liturgical rites within these churches encompass not only the Eucharistic liturgies but also the full spectrum of sacramental celebrations, divine offices, and popular devotions, reflecting cultural and historical adaptations while adhering to core Catholic teachings on the sacraments' validity and liceity. For instance, the , used by 14 Eastern churches including the Ukrainian Greek Catholic and Melkite Greek Catholic Churches, features elaborate , antiphonal , and a prepared leavened for the , distinguishing it from the unleavened host in Latin rites. This rich tapestry of rites fosters ecumenical dialogue, as often serve as bridges to their Orthodox counterparts, embodying the Church's mission of visible unity.

    Overview and Terminology

    Definitions of particular churches and rites

    In Catholic , a particular church is understood as a community of the Christian faithful that is stably constituted, headed by a as its proper pastor, and pursuing the specific mission of Christian perfection within the universal Church. According to Canon 368 of the 1983 Code of Canon Law (CIC), particular churches—in which and from which the one and only exists—are principally dioceses, defined as portions of the that are entrusted to a to exercise the functions of teaching, sanctifying, and governing; other particular churches are legally equivalent to dioceses unless the context indicates otherwise. This concept encompasses both local particular churches, such as dioceses, archdioceses, or prelatures, which are territorial entities under a local ordinary, and autonomous particular churches known as , which maintain their own governance structures while in with the Roman Pontiff. The designation sui iuris, a Latin term meaning "of its own right" or "self-governing," applies to those particular churches that possess a degree of autonomy, including their own , liturgical traditions, and proper that supplements or adapts the of the . As defined in Canon 27 of the 1990 Code of Canons of the Eastern Churches (CCEO), a Church is a group of Christian faithful united by a according to the norm of , which the supreme authority of the Church—namely, the Roman Pontiff—expressly or tacitly recognizes as autonomous. These churches, primarily the alongside the , operate with internal legislative, executive, and judicial powers, distinct from the universal Church's , yet they remain integral to the Catholic communion. A liturgical rite, in turn, refers to the established manner of celebrating divine worship, including the specific liturgical books, prayers, ceremonies, gestures, and musical traditions that express a church's spiritual heritage. Canon 2 of the CIC provides that the Code does not itself define the rites to be observed in liturgical actions, instead requiring adherence to approved liturgical books and norms issued by competent ecclesiastical , as well as particular laws and of churches not subject to the Roman Pontiff's supreme , provided they do not contradict . Complementing this, Canon 28 §1 of the CCEO more fully describes a rite as "the liturgical, theological, spiritual and disciplinary patrimony, and circumstances of history of a distinct people, by which its own manner of living the faith is manifested in each Church ." Thus, rites serve as the visible expression of a particular church's identity, fostering across the Catholic communion.

    Historical origins and development

    The origins of Catholic particular churches trace back to the apostolic era, when early Christian communities formed around key sees established by the apostles. emerged as the , centered on the leadership of James the Just following , serving as the initial hub for the . Antioch, traditionally founded by Saints Peter and Paul, became a major center where the term "Christians" was first used and from which missionary journeys radiated across the . , also linked to Peter and Paul, developed as a patriarchal see by the second century, fostering a distinct Latin amid its growing influence. These apostolic foundations laid the groundwork for autonomous local churches, each adapting the to regional cultures while maintaining doctrinal unity. During the patristic era, liturgical rites began to diversify from these early centers, with Eastern rites evolving prominently in the fourth century. The , originating from Antiochene practices, was shaped in after its elevation as the new imperial capital in 330 AD, blending Greek liturgical elements with local customs. Reforms by St. Basil the Great around 379 AD shortened and structured the Antiochene Liturgy of St. James for Caesarea, introducing fixed prayers and psalmody that influenced the emerging Constantinopolitan use. St. further refined this in 407 AD, abbreviating the rite for broader adoption in , which spread across the East as the dominant form by the fifth century. These developments reflected the of particular churches, preserving ancient traditions amid theological and cultural exchanges. The Great Schism of 1054 marked a pivotal rupture, formalizing the separation between the Western (Latin) and Eastern (Orthodox) churches over issues like , the clause, and liturgical differences, leading to independent trajectories for Eastern communities. Subsequent reunions gradually formed , restoring communion with Rome while retaining Eastern rites; a landmark event was the in 1596, where Ruthenian bishops in the Polish-Lithuanian Commonwealth united with the , establishing the and affirming its status with Byzantine liturgical autonomy. The Latin Rite, evolving from early Roman practices in Greek until the fourth century, transitioned to Latin by the sixth century with the fixed Roman Canon, culminating in post-Tridentine standardization at the (1545–1563), which unified Western liturgy to counter Reformation challenges. In the , Vatican recognitions solidified the autonomy of several particular churches. The , tracing its roots to Syrian monasticism around St. Maron and maintaining ancient independence recognized by in 1131, preserved its Syriac rite and self-governance through centuries of persecution. The was established with metropolitan status in 1808 under the , affirming its structure as a church. while the Second Vatican Council (1962–1965) further emphasized the equality of Eastern and Latin churches in documents like Orientalium Ecclesiarum. These developments underscore the Catholic Church's commitment to liturgical pluralism rooted in historical continuity.

    Particular Churches Sui Iuris

    Latin Church

    The Latin Church is the largest particular church sui iuris within the Catholic Church, encompassing the Western tradition and comprising over 98% of the global Catholic population. As of 2023, it includes approximately 1.388 billion baptized members out of the total 1.406 billion Catholics worldwide. It is governed by the 1983 Code of Canon Law, which regulates its ecclesiastical structure, sacraments, and discipline. Historically, the Latin Church traces its primacy to the See of Rome, established as the apostolic see of Saint Peter and Paul, with the Bishop of Rome serving as its head ex officio. The Pope, in his capacity as Bishop of Rome, exercises pastoral authority over this church, a role that underscores its foundational position in Western Christianity since the early centuries. The Latin Church extends territorially across most countries, forming a universal presence through a hierarchical organization of dioceses, archdioceses, and territorial prelatures. These units, numbering over 3,000 worldwide, are led by bishops who oversee local communities under the Pope's supreme jurisdiction, adapting to diverse cultural contexts while maintaining doctrinal unity. Its central governing body is the , based in , which assists the in administering the church's affairs with exclusive jurisdiction over matters such as doctrine, appointments, and universal policy. This institution ensures coordinated governance, distinguishing the Latin Church's centralized structure from the more autonomous Eastern Catholic churches in terms of rite and .

    Eastern Catholic Churches

    The Eastern Catholic Churches comprise 23 particular churches sui iuris of Eastern Christian tradition that maintain with the Bishop of Rome while preserving their distinct theological, spiritual, and disciplinary heritage. These churches are defined in canon 27 of the 1990 Code of Canons of the Eastern Churches (CCEO) as "a group of Christian faithful united by a according to the norm of law who are recognized by the supreme authority of the Church in the light of the profession of the same faith, the same worship, and the same spiritual and ecclesiastical regime." Governed by the CCEO rather than the Latin Code of Canon Law, they exercise in internal affairs, including the election of their hierarchs and the administration of their synods, subject to the ultimate authority of the Roman Pontiff. These churches are grouped into five major liturgical families based on their historical and ritual traditions: the Alexandrian (e.g., ), Antiochene or West Syrian (e.g., ), Armenian (), Chaldean or East Syrian (e.g., and ), and Constantinopolitan or Byzantine (e.g., ). This diversity reflects ancient patristic legacies from regions spanning the , , , and , with many emerging from historical reunions of separated Eastern communities with the between the 16th and 20th centuries. Their shared characteristics include a strong emphasis on collegial governance, mystical theology, and sacramental practices rooted in Eastern patristic sources, distinguishing them from the while affirming the unity of faith and sacraments across the Catholic communion. In terms of autonomy, the are classified into four categories under the CCEO: six patriarchal churches (Coptic, Maronite, Syrian, , Chaldean, and Armenian), four major archiepiscopal churches (Ukrainian Greek, Syro-Malabar, Syro-Malankara, and Romanian United), five metropolitan sui iuris churches (Ethiopian, Eritrean, Ruthenian, Hungarian, and Slovak), and eight other sui iuris churches of episcopal rank (including Bulgarian, Greek, Italo-Albanian, Russian, Belarusian, Albanian, and the Ruthenian Church of , along with certain apostolic exarchates). Governance is exercised through permanent synods of bishops, which handle major decisions such as electing the head of the church (patriarch, , or metropolitan) and legislating internal norms, with patriarchal sees typically located outside in historic centers like Antioch, , or . As of 2023, these churches collectively number about 18 million faithful worldwide, representing roughly 1.3% of the global Catholic population, with the being the largest at approximately 5 million members.

    List and classification of sui iuris churches

    The sui iuris particular churches are autonomous entities within the , classified primarily by their liturgical traditions—divided into the Latin (Western) tradition and five Eastern families (Alexandrian, Antiochene/West Syrian, Armenian, Chaldean/East Syrian, and Byzantine/Constantinopolitan)—and by the canonical rank of their highest , such as patriarchal, major archiepiscopal, metropolitan, or other. This classification is governed by the Code of Canons of the Eastern Churches (1990) and reflects historical, cultural, and jurisdictional distinctions while maintaining with the Bishop of Rome. There are 24 such churches in total: the and 23 , a number stable since the 1980s with minor adjustments post-Vatican II, including the elevation of the in 2015. The following table enumerates all 24 sui iuris churches, grouped by liturgical tradition, with brief details on hierarchical rank, current head (as of 2025), approximate global membership (based on latest Vatican statistics as of 2023), and principal seat.
    Liturgical TraditionChurch NameHierarchical RankHeadApproximate MembershipPrincipal Seat
    LatinLatin ChurchSupreme PontiffPope Francis1,388,000,000Vatican City
    AlexandrianCoptic Catholic ChurchPatriarchalPatriarch Ibrahim Isaac Sidrak200,000Cairo, Egypt
    AlexandrianEthiopian Catholic ChurchMetropolitanArchbishop Berhaneyesus Demerew Souraphiel80,000Addis Ababa, Ethiopia
    AlexandrianEritrean Catholic ChurchMetropolitanArchbishop Menghesteab Tesfamariam165,000Asmara, Eritrea
    Antiochene (West Syrian)Maronite ChurchPatriarchalPatriarch Bechara Boutros al-Rahi1,000,000Bkerké, Lebanon
    Antiochene (West Syrian)Syriac Catholic ChurchPatriarchalPatriarch Ignace Joseph III Younan40,000Beirut, Lebanon
    Antiochene (West Syrian)Syro-Malankara Catholic ChurchMajor ArchiepiscopalMajor Archbishop Baselios Cleemis500,000Trivandrum, India
    ArmenianArmenian Catholic ChurchPatriarchalPatriarch Raphaël Bedros XXI Minassian150,000Beirut, Lebanon
    Chaldean (East Syrian)Chaldean Catholic ChurchPatriarchalPatriarch Louis Raphaël I Sako600,000Baghdad, Iraq
    Chaldean (East Syrian)Syro-Malabar Catholic ChurchMajor ArchiepiscopalMajor Archbishop Raphael Thattil4,600,000Ernakulam-Angamaly, India
    ByzantineAlbanian Catholic ChurchOtherArchbishop George Frendo4,000Durrës, Albania
    ByzantineBelarusian Catholic ChurchOtherArchbishop Ante Jozic (Apostolic Administrator)20,000Minsk, Belarus
    ByzantineBulgarian Greek Catholic ChurchOtherBishop Hristo Proykov10,000Sofia, Bulgaria
    ByzantineCroatian Greek Catholic ChurchOtherBishop Ivan Ćurić50,000Križevci, Croatia
    ByzantineGreek Byzantine Catholic ChurchOtherBishop Manuel Nin6,000Athens, Greece
    ByzantineHungarian Greek Catholic ChurchMetropolitanArchbishop Fülöp Kocsis300,000Hajdúdorog, Hungary
    ByzantineItalo-Albanian Catholic ChurchOtherArchbishop Donato Oliverio60,000Lungro, Italy
    ByzantineMacedonian Catholic ChurchOtherVacant (Apostolic Exarch)10,000Skopje, North Macedonia
    ByzantineMelkite Greek Catholic ChurchPatriarchalPatriarch Youssef Absi1,500,000Damascus, Syria
    ByzantineRomanian Greek Catholic ChurchMajor ArchiepiscopalMajor Archbishop Lucian Mureșan500,000Blaj, Romania
    ByzantineRussian Catholic ChurchOtherBishop Paolo Pezzi20,000Moscow, Russia
    ByzantineRuthenian Catholic ChurchMetropolitanBishop William Skurla500,000Pittsburgh, USA
    ByzantineGreek Catholic Eparchy of MukachevoOtherBishop Nil Lushchak65,000Mukachevo, Ukraine
    ByzantineSlovak Greek Catholic ChurchMetropolitanBishop Ján Babjak350,000Prešov, Slovakia
    ByzantineUkrainian Greek Catholic ChurchMajor ArchiepiscopalMajor Archbishop Sviatoslav Shevchuk4,200,000Kyiv, Ukraine

    Local Particular Churches

    Structure and governance

    Local particular churches, also known as local churches, are the fundamental units of organization within the , consisting primarily of dioceses in the Latin and eparchies in the Eastern Catholic traditions. Each is a of the faithful entrusted to a (or equivalent), who serves as the in that territory, exercising ordinary, proper, and immediate power in both spiritual and temporal matters unless the specifies otherwise. This structure ensures that the one exists in and from these particular churches, embodying the universal Church at the local level. The of a local particular church centers on the diocesan or eparchial , who holds legislative, executive, and judicial authority according to . The is assisted by the diocesan , a body of institutions and personnel—including the , , and tribunals—that supports administrative, , and judicial functions across the or . Diocesan synods provide consultative input from , religious, and on matters, convened periodically by the to address the needs of the faithful. Additionally, the presbyteral advises on issues like assignments and , while the focuses on broader community concerns, such as evangelization and . Financial administration involves managing church for the , with the overseeing budgets, investments, and charitable works in line with norms on temporal . In Eastern eparchies, analogous structures like the eparchial finance and assembly fulfill similar roles under the Code of Canons of the Eastern Churches (CCEO). The canonical foundation for local particular churches is outlined in the (CIC), canons 368–482, which detail their erection, suppression, and territorial boundaries. Only the Supreme Pontiff can erect, suppress, or significantly alter a or , considering factors such as , geographic extent, and pastoral needs; consultations with the relevant or metropolitan are required for boundary changes. These provisions ensure stability while allowing adaptation to evolving circumstances, with the responsible for maintaining and jurisdictional clarity. The CCEO mirrors this in canons 314–329 for eparchies, emphasizing the 's in pastoral oversight within defined territories. Variations in structure accommodate diverse contexts, such as archdioceses that serve as metropolitan sees overseeing suffragan dioceses within an , where the coordinates regional efforts without direct authority over suffragans. In mission territories with sparse Catholic populations, apostolic administrations or vicariates may operate temporarily under an apostolic administrator appointed by the , functioning as particular churches until a full or can be established. These forms maintain hierarchical unity while addressing provisional needs. Local particular churches contribute to the universal Church's by participating in provincial councils, which promote coordinated action among neighboring dioceses, and national episcopal conferences, assemblies of bishops that address shared issues like , , and within a . These bodies, established by , enhance communion without supplanting the bishop's authority in his own church. Local churches operate under the oversight of their respective particular churches, ensuring rite-specific adaptations in governance.

    Examples and variations

    Local particular churches exemplify the Catholic Church's adaptation to diverse geographical, cultural, and social contexts, serving as immediate communities of the faithful under a bishop's ordinary jurisdiction. These entities, whether dioceses or eparchies, reflect the Church's universal mission while addressing local needs, such as urban density, ethnic diversity, or specific rite requirements. In the Latin Church, the Archdiocese of New York stands as a prominent urban example, encompassing Manhattan, the Bronx, and several counties in New York State, where it ministers to a multi-ethnic population through Masses in over a dozen languages, including English, Spanish, and Polish, to serve its approximately 2.5 million Catholics from varied backgrounds. Another key Latin instance is the Diocese of Rome, which holds a unique position due to its role as the seat of the Bishop of Rome, the Pope, who exercises primacy over the universal Church, thereby integrating local pastoral care with global ecclesiastical authority. Eastern Catholic examples highlight rite-specific adaptations. The Eparchy of Saint Nicholas in Chicago, established in 1961, serves Ukrainian Greek Catholics across the Midwestern and , providing pastoral care in the to a community while maintaining ties to the Ukrainian Greek Catholic Church's metropolitanate in . In , the Syro-Malabar Archeparchy of functions as a metropolitan see exclusively for the Catholic community, tracing its origins to 1911 and focusing on the Chaldean-Syrian tradition within the . Variations in local particular churches include non-territorial structures tailored to specific groups. Personal prelatures, such as Opus Dei—erected in 1982—organize lay and clerical members worldwide for spiritual formation and apostolate without geographical boundaries, under a prelate who incardinates clergy and fosters holiness in daily life. Territorial abbacies, like the Abbey of Grottaferrata near Rome, operate as independent jurisdictions led by an abbot with episcopal authority over a defined area, often preserving monastic traditions within the Latin or Eastern rites. Military ordinariates provide pastoral care to armed forces personnel and their families, functioning like dioceses but defined by membership rather than territory; for instance, Canada's Military Ordinariate staffs chaplains for the military, ensuring sacraments and formation amid deployments. Migrant communities often necessitate specialized responses, such as apostolic exarchates to shepherd dispersed faithful. The Apostolic Exarchate for Ukrainians of the in , created in 2004, addresses the pastoral needs of Ukrainian Greek Catholic migrants in that country, offering rite-specific and support to thousands who have relocated for work or refuge. Similarly, apostolic visitations—temporary missions by bishops or delegates—facilitate outreach to transient groups, as seen in periodic pastoral engagements with immigrant populations to strengthen faith amid relocation challenges. As of 2024, the comprises over 3,000 such local particular churches worldwide, including 3,041 jurisdictions like dioceses, archdioceses, and eparchies, underscoring the scale of this decentralized yet unified structure.

    Liturgical Rites

    Classification and characteristics

    Liturgical rites within the are classified into six major families: the Latin, Alexandrian, Antiochene (also known as West Syriac or Syrian), Armenian, Chaldean (East Syriac), and Constantinopolitan (Byzantine). Each family encompasses sub-rites or variations that have evolved historically while maintaining core elements of worship. This reflects the diverse ways the Church expresses its , rooted in ancient traditions from apostolic times. Defining characteristics of these rites include variations in liturgical language, such as the use of classical tongues like Latin or Greek versus vernacular adaptations in contemporary practice. Calendars also differ, with some rites following the for feast computations while others align with the Gregorian system, affecting the timing of liturgical seasons and movable feasts. Sacramental forms exhibit distinct practices, for instance, the timing of anointing with chrism, which may occur immediately after in certain traditions or as a separate rite later in life. These elements collectively shape the rite's structure, prayers, gestures, and ceremonial order. Canonically, rites are recognized as stable traditions comprising the liturgical, theological, spiritual, and disciplinary patrimony of a distinct people or church, as defined in Canon 28 of the Code of Canons of the Eastern Churches; they are not interchangeable and must be preserved to maintain the integrity of each tradition. The Second Vatican Council's Constitution on the Sacred Liturgy, , upholds the principle of diversity by declaring that Holy Mother Church holds all lawfully recognized rites to be of equal right and dignity, calling for their preservation and, where needed, perfection to reflect apostolic origins. Beyond liturgy, rites influence non-liturgical aspects such as —evident in the distinct codes for Latin and Eastern churches—and , fostering unique devotional practices, theological emphases, and cultural expressions of faith within the universal Church. These rites are primarily associated with particular churches , enabling each to live its tradition autonomously while in .

    Latin (Western) rites

    The encompass the Western traditions of worship within the , primarily associated with the . These rites developed in the Latin-speaking regions of and have been shaped by historical, cultural, and ecclesiastical influences over centuries. The most prominent is the , which serves as the normative for the vast majority of Latin Catholics worldwide, while a few other ancient rites persist in specific locales with papal authorization. The , originating in the city of , forms the core of Latin liturgical practice and is divided into two principal forms following the reforms of the Second Vatican Council. The ordinary form, known as the Novus Ordo Missae or the , was promulgated in 1969 and first published in the typical edition of the in 1970, emphasizing active participation of the faithful, vernacular languages, and a restored emphasis on Scripture through an expanded . This rite structures the Mass into two main parts: the Liturgy of the Word, which includes readings from Scripture, a responsorial psalm, Gospel proclamation, and homily; and the Liturgy of the Eucharist, encompassing the preparation of the gifts, Eucharistic Prayer, and Communion. The extraordinary form, based on the 1962 edition of the Missal of John XXIII, retains the pre-conciliar structure in Latin and was made more widely available by Pope Benedict XVI's in 2007, which described it as an "extraordinary expression of the same lex orandi." However, Pope Francis's 2021 restricted its use, affirming the 1970 Missal as the "unique expression of the lex orandi of the " and requiring episcopal permission for celebrations of the older form to promote ecclesial unity. These reforms stemmed from the Liturgical Movement of the early 20th century, which sought to recover the Church's ancient liturgical heritage and foster greater lay involvement, culminating in the Second Vatican Council's Constitution on the Sacred Liturgy, (1963). The is universally employed throughout the , which comprises over 98% of the world's approximately 1.4 billion Catholics, though limited use occurs in some Eastern Catholic communities for pastoral reasons. Beyond the Roman Rite, several other Latin rites survive in localized forms, each with distinct historical roots and papal approval for continued use. The Ambrosian Rite, centered in the Archdiocese of Milan, traces its origins to the fourth century under Saint Ambrose, bishop of Milan (374–397), and features unique elements such as an extended Liturgy of the Word with multiple readings and a procession during the Gloria. It is celebrated by about five million Catholics in the Milan region and select parishes, preserving pre-Carolingian Western traditions. The , also known as the Hispanic or Visigothic Rite, developed in the during the , with roots in the sixth-century , and was preserved among Christians under Muslim rule in Toledo. Today, it is used daily in Toledo's Cathedral, particularly in the Corpus Christi Chapel endowed by Cardinal Cisneros in 1504, and on specific feast days, characterized by variable prefaces, dramatic dialogues in the prayers at the foot of the altar, and a rite of peace involving the exchange of instruments. The Rite of Braga, associated with the Archdiocese of Braga in northern —the primatial see of the country—emerged between the 11th and 13th centuries, blending Roman influences with local Iberian customs, and includes distinctive features like a unique for chants and variations in the sanctoral cycle. Although largely supplanted by the post-Vatican II, elements persist in observances at , with occasional full celebrations for scholarly or devotional purposes. These non-Roman Latin rites, numbering fewer than a dozen historically, are confined to specific dioceses or religious orders and require explicit permission from the for their maintenance, underscoring the Roman Rite's dominance while honoring regional diversity within the Latin tradition.

    Eastern rites

    The Eastern rites encompass a rich array of liturgical traditions preserved by the , reflecting ancient Christian practices from the early centuries of the faith and emphasizing communal prayer, symbolism, and continuity with apostolic origins. These rites, distinct in structure, language, and from the Latin traditions, are grouped into several families based on historical and geographical development, including the Byzantine, Alexandrian, Syriac (both West and East), and Armenian. They serve as vital expressions of the universal Catholic Church's diversity, fostering spiritual unity through varied forms of worship while maintaining fidelity to core doctrines. The , the most widely used among Eastern Catholics, is employed by 14 churches and centers on the , with the primary form being the of St. , attributed to the fourth-century bishop of , and a longer variant, the of St. Basil, used during and other penitential seasons. This rite features extensive use of icons as windows to the divine, elaborate chanted offices drawn from the and hymns, and a eucharistic celebration that highlights the mystical presence of Christ through processions and incense. Its theological emphasis on theosis—divinization of the human person—permeates the services, which are typically celebrated facing east () and incorporate antiphonal singing by and . The Alexandrian Rite, originating in the ancient patriarchate of Alexandria, is utilized by the Coptic Catholic, Ethiopian Catholic, and Eritrean Catholic Churches, divided into Coptic and Ge'ez subgroups. Key elements include the Coptic Liturgy of St. Basil, which incorporates multiple anaphoras (eucharistic prayers) such as those of St. Gregory and St. Cyril, and features rhythmic chants, cymbals, and prostrations to underscore communal repentance and joy. This rite preserves ancient Egyptian Christian elements, with services often in Coptic or Ge'ez languages, and stresses the incarnational mystery through vivid scriptural readings and symbolic gestures like the fraction of the bread. Other prominent families include the West Syriac (Antiochene) Rite, followed by churches such as the Syro-Malankara, Maronite, and Syriac Catholic, which employs the Anaphora of Mar Ephrem alongside others like that of St. James, characterized by poetic prayers, Syriac chants, and a focus on the through extended litanies and the . The East Syriac (Chaldean) Rite, used by the Chaldean Catholic and Syro-Malabar Churches, draws from ancient Mesopotamian traditions with Nestorian influences, featuring the Anaphora of Addai and Mari—one of the oldest eucharistic prayers—and a structure that highlights through elevated chanting and symbolic elevations of the host. The , unique to the , integrates elements from Byzantine and Syriac sources but maintains a distinct and , including the of St. Athanasius or St. Basil, with texts, unique hymns, and a movable feast cycle tied to natural and historical events. Following reunions with Rome, many Eastern rites underwent Latinizations, such as the addition of the clause or Western-style altars, but the Second Vatican Council's on the urged their reversal to restore authenticity. Post-Vatican II reforms, guided by the Congregation for the Oriental Churches, have emphasized de-Latinization, vernacular use where appropriate, and fidelity to patristic sources, allowing each rite to evolve organically while preserving core elements. Liturgical books in these rites are specialized and tradition-specific, such as the Euchologion in the , which contains prayers, blessings, and sacramental rites, and the , outlining the calendar and rubrics for daily and festal offices. In the Alexandrian tradition, service books like the Euchologion and Rituale provide anaphoras and rituals in Coptic or Ge'ez, while Syriac rites use the Taksa (for eucharistic liturgies) and Khudra (for the sanctoral cycle). The employs the Badarakamaduyts for the and a unique , ensuring the transmission of ancient texts through illuminated manuscripts and printed editions approved by church authorities.

    Interrelations and Canonical Framework

    Autonomy and unity within the Catholic Church

    The embodies a unique harmony between the autonomy of its particular churches and their unity in communion under the Roman Pontiff. This principle of unity is grounded in the shared , the validity of the seven sacraments, and the of bishops, as affirmed by the Second Vatican Council's . The document emphasizes that particular churches, including those of Eastern and Latin traditions, retain their rightful place within the universal Church, preserving their own venerable traditions while fully acknowledging the primacy of the as the visible source and foundation of ecclesial unity. This shared foundation ensures that diversity in liturgical rites and disciplinary practices enriches rather than divides the one . Sui iuris particular churches exercise significant autonomy in governing their internal affairs, including the administration of sacraments, clerical formation, and liturgical celebrations, tailored to their cultural and historical contexts. However, this self-governance is delimited by the supreme, full, immediate, and universal ordinary power of the Roman Pontiff, as established in Canon 331 of the . The 1990 Code of Canons of the Eastern Churches similarly upholds —explicitly in Canon 43—while safeguarding the legitimate autonomy of Eastern churches to follow their own discipline and customs, thereby balancing local authority with the need for universal cohesion. Practical mechanisms reinforce this interplay of autonomy and unity. The mutual recognition of sacraments across all Catholic rites allows the faithful to validly receive them in any particular church, promoting spiritual communion without regard to ritual boundaries; for instance, Canon 923 of the Code of Canon Law permits participation in the Eucharist in any Catholic rite. In cases of inter-rite marriages between Catholics of different churches sui iuris, canonical norms prioritize rite preservation for children: under Canon 112 §1 of the Code of Canon Law, such children are by law ascripted to the ritual church of the father, unless the parents mutually agree otherwise before or at the time of marriage. Parallel provisions in Canon 29 of the Code of Canons of the Eastern Churches extend this protection to Eastern contexts. Challenges to this equilibrium have historically included pressures for latinization in Eastern churches, where Western practices were imposed, leading to cultural and liturgical erosion. These tensions were decisively addressed by Pope Leo XIII's 1894 apostolic letter Orientalium Dignitas, which reaffirmed the equal dignity of Eastern rites and mandated their preservation, prohibiting any forced adoption of Latin customs to foster genuine unity through respect for diversity.

    Ecumenical and inter-rite relations

    The Balamand Statement, issued in 1993 by the Joint International Commission for Theological Dialogue between the and the Orthodox Church, marked a significant ecumenical milestone by rejecting uniatism—defined as the historical method of union through the creation of —as an outdated approach for achieving . Instead, it affirmed the legitimate existence of these churches as integral parts of the Catholic communion while calling for mutual respect, cessation of , and collaborative efforts toward unity without absorption or dominance. In parallel ecumenical developments, many Orthodox Churches have come to recognize the validity of sacraments in , viewing them as sharing the same despite historical divisions; this perspective has been advanced through ongoing dialogues that emphasize shared . The International Commission for Theological Dialogue between the and the Orthodox Church continues to address such issues, producing agreed statements on primacy, , and to build trust and resolve longstanding differences. Within the , inter-rite relations promote harmony among particular churches through practical accommodations in mixed communities, such as bilingual liturgies that incorporate elements from both Latin and Eastern traditions to serve diverse congregations and foster a sense of shared worship. Recent initiatives under have further strengthened ecumenical ties, including his 2014 joint pilgrimage to with Ecumenical Patriarch Bartholomew I to commemorate the 1964 lifting of mutual excommunications, and the 2016 Havana meeting with Russian Orthodox Patriarch Kirill, where they signed a lamenting Christian and pledging cooperation on global challenges. Additionally, the 2019 of Bishops for the Pan-Amazon Region invoked the Eastern Catholic practice of ordaining married men to propose a similar provision for the in remote areas, illustrating how Eastern traditions can inform and enrich Latin pastoral needs. These interactions yield broader benefits for Catholic worship, as outlined in the Second Vatican Council's , which highlights how the diverse liturgical rites of Eastern Churches—preserved in their fullness—enrich the universal Church by offering unique spiritual insights, devotional practices, and theological emphases that promote renewal and unity among all Catholics. Nevertheless, ongoing challenges remain, particularly accusations from some Orthodox leaders that Eastern Catholic communities engage in within historically Orthodox territories, straining relations despite official commitments to non-proselytizing .

    Current status and recent developments

    In recent years, Eastern Catholic churches have experienced notable growth in diaspora communities, particularly in , where new members without historical or familial ties to these traditions are joining, enriching their diversity and vitality. For instance, the has seen its diaspora expand significantly, with more adherents now living outside the Middle East than within, driven by migration and conversions that have bolstered communities in places like the and . This growth contrasts with the Latin Church's relative stability amid ongoing ; globally, the Catholic rose by 1.15% from 2022 to 2023, reaching 1.406 billion, though regional declines persist, such as in where the Catholic share dropped from over 90% in the 1970s to 69% by recent surveys, and in the U.S. where Christianity's downturn has slowed but Catholic numbers continue to face net losses. The in the continues to grapple with the aftermath of persecution, which devastated communities starting in 2014 through forced displacements and attacks on religious sites, leaving lasting economic, social, and political scars even as some churches, like Al-Tahira in , have reopened as symbols of resilience by 2025. Ongoing regional conflicts exacerbate these wounds, with facing everyday religiously motivated threats despite ISIS's defeat, contributing to a broader decline in Iraq's Christian population from over 1.5 million in 2003 to around 300,000 as of 2025. Migration poses additional challenges to preserving liturgical rites, as displaced Eastern Catholics in diaspora settings often encounter cultural hurdles in maintaining traditional practices, leading to adaptations or losses in ritual authenticity amid assimilation pressures. Recent developments in the highlight internal restructuring efforts, including a June 2025 agreement resolving a long-standing liturgical dispute over orientation, which had sparked protests and Vatican intervention; the compromise allows to continue celebrating facing the people while requiring one Synod-approved facing the altar per , with new rubrics effective that year to unify practices across dioceses and Vatican withdrawal of the papal delegate in July 2025. The 2022 Synod on Synodality has further emphasized the value of rite diversity within the , promoting synodal processes that foster harmony from cultural and liturgical variations, as seen in calls for empowering diverse voices in ministry and recognizing the Holy Spirit's work through such pluralism. Post-COVID, digital liturgical resources have proliferated, with initiatives like the second edition of the , approved by the Vatican on November 12, 2025, and slated for publication including digital formats in 2027 to support and laity, alongside broader virtual worship options that have sustained participation even as in-person attendance rebounds. Projections indicate continued expansion of Catholic particular churches in and , where the faith is growing dynamically; by 2023, hosted 20% of global Catholics with a nearly 3% increase in priests, while accounted for 11% of the faithful, suggesting potential for enhanced autonomy structures like new sui iuris recognitions to accommodate this vitality by 2030.

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