I notice that you use the terms "rite" and "tradition" differently from what we see for example in CCEO can. 28 § 2: "The rites treated in this code, unless otherwise stated, are those which arise from the Alexandrine, Antiochene, Armenian, Chaldean and Constantinopolitan traditions." In other words, this canon envisages five major Eastern liturgical traditions, each of which gives rise to one or more Rites. Thus, the Armenian tradition gives rise to the Armenian rite; the Chaldean tradition gives rise to both the Chaldean rite and the Syro-Malabar rite; and the Alexandrine tradition gives rise to both the Coptic rite and the Ethiopic rite.
LC,
Interestingly, in the now 25 years since the CCEO was promulgated, I've only seen this interpretation put to Canon 28 twice - both within the past month.
To accept that interpretation would put us back in time almost a half-century, to the days when people spoke of a Melkite Rite, a Ukrainian Rite, a Malabarese Rite, a Coptic Rite, etc - a delineation that was rejected in recognition of the
sui iuris status of our Churches.
Yes, the Rites arose from the traditions of the places named. Your sentence following extends the meaning as envisaging those traditions giving rise to one or more Rites. That is not the common understanding or expression of the Eastern and Oriental Churches.
For a long time, each group of Eastern and Oriental Catholics was referred to by its name (most often reflective of its historical cultural/national identity or ethnic origin), followed by the word “Rite”. Thus, you would hear references to someone being of the “Ukrainian Rite” or to “Melkite Rite Catholics”. At the urging of the Eastern and Oriental Catholic hierarchs participating in the Second Vatican Council, particularly His Beatitude Maximos IV Saigh, Patriarch of Antioch & All the East, of Alexandria and of Jerusalem of the Greek-Melkites, of blessed memory, the Church recognized the status of the Eastern and Oriental Catholic Churches as
sui iuris ecclesial entities, each of which uses a particular Rite.
Thus, it is a disparagement (as well as inaccurate) to substitute “Rite” for “Church” in the name of any of these bodies.
The distinction is made in Canons 27 and 28 of the Eastern Code:
Canon 27
• A group of Christian faithful united by a hierarchy, according to the norm of law, which the supreme authority of the Church, expressly or tacitly, recognizes as sui iuris, is called in this Code a Church
sui iuris.
Canon 28
• 1. A Rite is the liturgical, theological, spiritual, and disciplinary patrimony, culture, and circumstances of history of a distinct people, by which its own manner of living the faith is manifested in each Church
sui iuris.
Beyond the codified definition of “Rite”, it should be further understood to be the collected liturgical patrimony or heritage by which a body of faithful conduct their religious life. It is more than just differences in language, culture, and vesture, although those are often among the most immediately obvious distinctions. It's often thought of as strictly applicable to liturgical worship service. It actually includes the totality of a people's religious expression, including their sacraments, sacramentals, devotionals, prayers, music, and even aspects of their religious artistic expression and ecclesial architecture.
Interestingly, in the West, persons belong to a Rite and Rites to the (Latin) Church (which uses more than a single Rite). In the East, persons belong to a Church and the Church (in some instances, more than a single Church) to a Rite. (In the cases of the Armenian, and Maronite Rites, each Rite is used by only a single Church
sui iuris and, in both of these instances, the Church's name and that of the Rite are identical.)
By way of example:
• most Western Catholics belong to the Latin Rite with smaller numbers adhering to the Ambrosian, Bragan, and Mozarabic Rites, all of which Rites belong to the Latin Church; while,
• some Eastern Catholics belong to the Melkite Church, which (with 13 other Churches) serves in accord with the Byzantine Rite.
Tradition is a distinction within a Rite that principally reflects variations of culture, sometimes including ecclesial language. Within some Traditions, there are also what are styled Rescensions.
Rescension is a distinction in characteristics of the form of worship that is unique to one or more of the Churches or their constituent canonical jurisdictions that follow a particular Tradition (or, in some instances, a particular Rite in those instances where there is no intervening break-down by Tradition). Historically, "Recension" has been a term used in conjunction with liturgy only as to the Ruthenians; however, there remains a level of distinction in the praxis of some of the Churches which falls beneath that of Tradition, but is more than a Usage. For that purpose, unless/until someone offers a better choice by which to term such differentiations, Rescension serves the purpose reasonably well.
Church is a
sui iuris body of faithful which worships according to a particular Rite.
Usage is a term that ordinarily denotes limited, localized differences within a Church itself (as opposed to a Rescension, which generally occurs at the level of Rite or Tradition). Although employed in the Latin Church {
e.g., the Anglican Usage), it is not anywhere officially applied to any of the Eastern or Oriental Churches. However, it is the most logical term to describe liturgical praxis that accommodates specific, localized variations in language and/or ceremony. These not uncommonly require qualification by jurisdictional limits known to be applicable to them.
Jurisdictions or canonical entitiesy within a Church
sui iuris come into consideration in this context when some distinctive consideration (i.e., Tradition, Rescension, or Usage) is either applicable to or excludes one or more specific jurisdictions (
e.g., the single Eparchy of the Romanian Church
sui iuris that serves according to a different Rescension than all the other jurisdictions, or the single parish of the Ruthenian Metropolia which serves according to the Greek Tradition, as opposed to the Slav Tradition)
The Annuario Pontificio 2006 ("Historical Notes," pp. 1858–1861), uses a terminology which corresponds with the canon. The Annuario talks of the Coptic rite and the Ethiopic rite within the larger Alexandrine liturgical/ritual tradition. The reason for treating the Ethiopic rite as separate from the Coptic one is that "In Ethiopia, the Alexandrine liturgy has undergone profound changes and has been enriched by many new texts, some of which show the influence of Antiochene texts, generally known through Arabic translations" (Annuario Pontificio 2006, p. 1859, my translation).
Indeed, the distinction drawn between the service of the Alexandrine liturgies in the Coptic Church and the Ethiopian Church is accurate. It does not, however, serve to make either a Rite, just as the unique liturgical and para-liturgical praxis of the Knanaites does not make for a Knanaite Rite within the Syro-Malabar Church
sui iuris.
As for the geographical distribution of the Ethiopic and Latin rites in Ethiopia and Eritrea, this follows closely the local linguistic and cultural divides. The Ethiopic rite is strongest in those areas where the Ethiopian Church has traditionally been strong, i.e. Eritrea and the north and centre of Ethiopia. Ethiopic-rite Catholics are strongest in Eritrea, which was an Italian colony from 1885 to 1941. They are not very strong at all in Ethiopia itself, which was only occupied by Italy from 1935 to 1941.
The strength or lack thereof has less to do with Italian occupation than it has to do with the correspondingly greater strength of the Tewahedo Orthodox Church in those same areas. Notably, the Tewahedo Church benefited greatly from the backlash against the colonial missioners who labored (long before the Italian occupation) to impose latinization on the peoples there.
I'd also note that Protestant Christians are significantly more prevalent in the areas served by the Vicariates than elsewhere in Ethiopia - making up somewhere in the vicinity of 50% of the population there and arguing strongly for a historical Western presence/influence in that region.
Many years,
Neil