members of the hierarchy known as prelates (praelati), who possess this power (potestas jurisdictionis in foro externo), whether bishops or priests, derive it from the pope.
These jurisdictions are of very varied character, and in most cases are not peculiar to the Roman Catholic Church. They include those of patriarchs, archbishops, metropolitans and bishops in the first rank of the hierarchy, with their subordinate officials, such as archdeacons, archpriests, deans and canons, &c., in the lower ranks. All of these will be found described under their proper headings (see also Ecclesiastical Jurisdiction). The basis of the organization of the Church is territorial, the world being mapped out into dioceses or, in countries where the Roman Church is not well developed—e.g. missions in non-Christian lands—into Apostolic Vicariates. The dioceses are grouped in various ways; some are immediately dependent upon the Holy See; some are grouped in ecclesiastical provinces or metropolitanates, which in their turn are sometimes grouped together to form a patriarchate.
According to the official Gerarchia Cattolica, published at Rome, there were in 1909 ten patriarchates, with fourteen patriarchal sees (including those of the Oriental rite, i.e. those Eastern communities which, though in communion with Rome, have been allowed to retain their peculiar ritual discipline). Of these the four greater patriarchates are those of Alexandria (with two patriarchs, Latin and Coptic); Antioch (with four, Latin, Graeco-Melchite, Maronite and Syriac); Constantinople (Latin) and Jerusalem (Latin). The lesser patriarchates are those of Babylon (Chaldaic), Cilicia (Armenian), the East Indies (Latin), Lisbon (Latin), Venice (Latin) and the West Indies (Latin). (See Patriarch.)
The archiepiscopal sees number 204. Of these 21 are immediately subject to the Holy See, while those of the Latin rite having ecclesiastical provinces number 164. There are 19 of the Oriental rite: 3 with ecclesiastical provinces, viz. Armenian, Graeco-Rumanian and Graeco-Ruthenian respectively; the rest are subject to the patriarchates, viz. 2 Armenian, 3 Graeco-Melchite, 3 Syriac, 2 Syro-Chaldaic, 6 Syro-Maronite.
Of episcopal sees of the Latin rite 6 are suburbican sees of the cardinal bishops, 85 are immediately subject to the Holy See, and 662 are suffragan sees in ecclesiastical provinces. Of those of the Oriental rite one (Graeco-Ruthenian) is immediately subject to the Holy See; 9 are suffragan sees in ecclesiastical provinces, viz. 3 Graeco-Rurnanian and 6 Graeco-Ruthenian; the rest are subject to the patriarchates, viz. 15 Armenian, 2 Coptic, 9 Graeco-Melchite, 5 Syriac, 9 Syro-Chaldaic, 2 Syro-Melchite.
The whole number of these residential sees, including the patriarchates, is 1023. Besides these there are 610 titular sees, formerly called sees in partibus infidelium, the archbishops and bishops of which are not bound to residence. These titles are generally assigned to bishops appointed to Apostolic Delegations, Vicariates and Prefectures, or to the office of coadjutor, auxiliary or administrator of a diocese. (See Archbishop and Bishop.)
The dioceses are divided into parishes, variously grouped, the most usual organization being that of deaneries. In the parish the authority of the Church is brought into intimate touch with the daily life of the people. The main duties of the parish priest are to offer the sacrifice of the mass (q.v.), to hear confessions, to preach, to baptize and to administer extreme unction to the dying. It is true to say that in the “cure of souls” the confessional plays a larger part in the Church than the pulpit (see Confession and Absolution). For the official costume of the various orders of clergy see the article Vestments.
The clergy of the Roman Catholic Church are furthermore divided into regular and secular. The regular clergy are those attached to religious orders and to certain congregations (see Monasticism). Of these the former are outside the normal organization of the Church, being exempt from the ordinary jurisdiction of the diocesan bishops, while the more recently formed congregations are either wholly or largely subject to episcopal authority. By far the most powerful of the religious orders are the Jesuits (q.v.). The secular clergy, on the other hand, are bound by no vows beyond those proper to their orders. Both regular and secular clergy (those at least in major orders) are under the obligation of celibacy, which, by cutting them off from the most intimate common interests of the people, has proved a most powerful disciplinary force in the hands of the popes (see Celibacy). The more complete isolation of the regular clergy, however, together with their direct relation to the Holy See, has made them, not only the more effective instruments of papal authority, but more obnoxious to the peoples and governments of countries where they have gained any considerable power. Their privileged position, moreover, leads everywhere to a certain amount of friction between them and the secular clergy.
In doctrine the Roman Catholic Church is divided from the orthodox communions of the East mainly by the claims of the papacy, which the Orientals reject, and the question of the “Procession of the Holy Ghost” (see Church History). From the Protestant communities which were the outcome of the Reformation the divergence is more profound, though the central dogmas of the faith are common to Roman Catholics and orthodox Protestants. The difference lies essentially in the belief held as to the means by which the truths defined in these dogmas are to be made effective for the salvation of the world. It was defined in the canons of the council of Trent, as promulgated by Pope Pius IV. in 1564, in which the main theses of the Reformers as to the character of the Church, the sufficiency of Holy Scriptures, the nature of the sacraments, and the like were finally condemned (see Trent, Council of).
The Roman Catholic Church is by far the most widespread, numerous and powerful of all the Christian communions. It is the dominant Church in the majority of European states, in South and Central America and in Mexico; it is the largest single religious body in the United States of America, while in certain Protestant countries, e.g. Prussia and the United Kingdom, it has great religious and political influence. Any statistics of its membership, however, must necessarily be misleading. Those published are generally based on the principle of deducting the Protestant from the general population of “Catholic” countries and ascribing the rest to the Roman Church. This may be possible in Germany and other countries where there is a religious census; but it is, at best, a rough-and-ready method where, as in Italy or France, besides the class of “political” or “non-practising” Catholics, large numbers of the people are more or less actively hostile to Christianity itself. (For Roman Catholic missionary work see Missions.)
The Uniat or United Oriental Churches.—The overwhelming majority of the adherents of the Roman Catholic Church throughout the world belong to the Latin rite, i.e. follow the usages and traditions of the Western Church.[1] Ever since the schism of East and West, however, it has been an ambition of the papacy to submit the Oriental Churches to its jurisdiction, and successive popes have from time to time succeeded in detaching portions of those Churches and bringing them into the obedience of the Holy See. This has only been possible owing to the temper of the Oriental mind which, while clinging tenaciously to its rites, values dogma only in so far as it is expressed in rites. The popes, then, or at least the more politic of them, have been content to lay down as the condition of reunion no more than the acceptance of the distinctive dogmas of the Roman Catholic Church, especially the supremacy and infallibility of the pope; the ritus of the Uniat Oriental Churches—liturgies and liturgical languages, ecclesiastical law and discipline, marriage of priests, beards and costume, the monastic system of St Basil—they have been content for the most part to leave untouched. The attempts of Pius IX., who in 1862 established the Congregatio de propaganda fide pro negotiis ritus orientalis, to interfere in a Romanizing sense with the rites of the Armenians and Chaldaeans (by the bulls Reversurus of 1867 and Cum Ecclesiastica of 1869) led to a schism; and Leo XIII., who more than all his predecessors interested himself in the question of reunion, reverted to and developed the wiser
- ↑ The Latin word ritus covers not only the ordinary meaning of the modern English word “rite,” i.e. “a formal procedure or act in a religious or other solemn function,” or any “custom or practice of a formal kind,” but the sense in which it is now obsolete in England—except in the religious connotation here used—of “the general or usual custom, habit or practice of a country, people, class of persons, &c.” (New English Dict. s.v.). For the liturgies of the Latin and Oriental Churches see Liturgy.
