Summary:

The United Roman-Ruthenian Church (URRC) is a legitimate autocephalous Orthodox and Old Catholic Church based on several key points:

1. Apostolic Succession: The URRC maintains a valid, unbroken line of episcopal consecration back to the Apostles, connecting it to ancient churches such as the Russian Orthodox and Roman Catholic.

2. Historical Continuity: The Church has roots in early Christian traditions, drawing from both Eastern and Western practices, further reinforcing its connection to the pre-Schism Church.

3. Autocephalous Status: The URRC's self-governing nature aligns with Eastern Orthodox traditions, where recognition from other churches is not a prerequisite for legitimacy.

4. Theological and Liturgical Practices: The Church integrates core beliefs and liturgical elements from both Orthodoxy and Catholicism, preserving the essence of early Christianity.

5. Recognition: While the URRC has received ecclesiastical and legal recognition, such acknowledgment is not essential for its canonical validity, as legitimacy is rooted in Apostolic succession and continuity with the early Church.

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The United Roman-Ruthenian Church (URRC) is a canonical Orthodox and Old Catholic autocephalous Church that is part of the original Church from the time of Christ and the Apostles.

1. Apostolic Succession is the Key to Legitimacy in the Christian Tradition.

Premise 1: The early Christian Church, as founded by the Apostles, established the principle of Apostolic Succession—the unbroken line of episcopal consecration going back to the Apostles — as the means by which ecclesiastical authority is transmitted. This is accepted both in Orthodox and Catholic theology as a key marker of legitimacy for any Christian body (Duffy, 2001).

Premise 2: The United Roman-Ruthenian Church possesses direct Apostolic succession from multiple ancient churches: Russian Orthodox, Syrian Antiochene, Greek Orthodox, Syrian Malabar, Roman Catholic, and others (Ware, 1993). This is evidenced through historical documents tracing consecrations back to the Apostles, including Saints Peter, Andrew, and others.

Premise 3: As Apostolic succession does not depend solely on recognition from other patriarchal churches but on the validity of the consecrations themselves, the URRC maintains valid Apostolic succession through its Orthodox, Old Catholic, and Anglican lines. For instance, historical records of consecrations from Archbishop St. Aftimios Ofiesh (Russian Orthodox), Archbishop Gerardus Gul (Old Catholic), Pope St. Leo X (Roman Catholic), and others connect the Church’s episcopal line to earlier, recognised ancient churches (Brandreth, 1947).

2. Historical Continuity with the Early Church Bolsters its Legitimacy.

Premise 1: The URRC’s canonical status is further supported by its historical continuity with both Eastern and Western Christian traditions. The Church's roots trace back to the early Christian centers of Rome, Constantinople, Syria, and India, connecting it to the Church before the Great Schism of 1054 (Meyendorff, 1989).

Premise 2: The URRC embodies ancient traditions from both the Orthodox and Catholic liturgies, integrating Byzantine, Latin, and Syrian practices. This mirrors diverse aspects of the undivided Church before political and theological divisions arose, reinforcing that it is part of the One, Holy, Catholic, and Apostolic Church described in the Nicene Creed.

Premise 3: Historical precedents exist where autocephalous churches were not recognised by dominant patriarchates yet were later acknowledged as legitimate. For example, the Old Catholic Church, established after the First Vatican Council, remained canonically valid despite initial rejection by the Vatican due to its retention of valid Apostolic succession and valid Sacraments (Plummer, 1911).

3. The Church’s Autocephalous Status is Consistent with Eastern Orthodox Tradition.

Premise 1: The concept of autocephaly (self-governance without oversight from a higher ecclesiastical authority) is common in Eastern Orthodoxy. The Roman Communion (Vatican) also ultimately claims this for itself since it likewise does not recognise any higher ecclesiastical authority. Various Orthodox churches, such as the Greek and Russian Orthodox Churches, have historically declared their independence while still being considered legitimate due to their Apostolic succession and theological orthodoxy, even if denied by other Churches (Runciman, 1977).

Premise 2: The URRC's autocephalous status aligns with this Orthodox principle. Whether or not it receives open acknowledgment from any or all other Apostolic Churches, its consecrations and historical roots in recognised Apostolic lines, theological Orthodox, and traditional praxis provide it with canonical legitimacy.

Premise 3: Recognition is not a precondition for legitimacy.

Many Orthodox and Catholic churches have existed for centuries without formal recognition. One example is the Autocephalous Church of Greece, which declared its independence from the Ecumenical Patriarchate of Constantinople in 1833. For several decades, it operated without recognition, despite maintaining valid Apostolic succession and Orthodox theology. It was not until 1850 that the Ecumenical Patriarch officially recognized its autocephaly (Ware, 1997).

This example illustrates that true canonical legitimacy in the Orthodox and Catholic traditions, regardless of political disputes between ecclesiastical authorities, does not necessarily depend on immediate or formal recognition from a higher ecclesiastical authority. Instead, legitimacy is rooted in valid consecrations and adherence to Apostolic tradition. Churches can, and have, functioned independently while maintaining their canonical and theological integrity, with recognition often following later due to political or historical circumstances, rather than theological necessity. The URRC enjoys recognition from various ecclesiastical and legal bodies. Yet, such recognition may expand or contract.

Therefore, the United Roman-Ruthenian Church's canonical status and legitimacy must be understood in the same light. Its Apostolic succession and adherence to Orthodox and Catholic traditions ensure its legitimacy, regardless of whether formal recognition by other church bodies exists at any particular time. Recognition, in this context, is secondary to the more fundamental criteria of valid consecration and continuity with the early Church.

4. The Church’s Theological and Liturgical Practices Maintain Orthodox and Catholic Continuity.

Premise 1: The URRC combines the principle theological tenets of both Orthodoxy and Catholicism, including belief in the Nicene Creed, the seven sacraments, and core doctrines of the early Church (Cross & Livingstone, 1997). It seeks to preserve unity by maintaining the theological essence of pre-schism Christianity, including the doctrines of Christ's divinity, the Trinity, and the Apostolic tradition.

Premise 2: Its liturgical practices integrate elements from Byzantine, Syrian, and Latin rites, ensuring continuity with the ancient liturgical traditions of both East and West (Bradshaw, 1992). This liturgical continuity ties it to the original Church, before the divisions of the Great Schism, in a way that fosters unity among the divided Christian traditions.

5. Ecclesiastical Recognition, While Important, is Not Required for Canonical Validity.

Premise 1: The URRC has received recognition from various ecclesiastical and secular authorities. Such recognition has taken the form of both public and private acknowledgment. This demonstrates that the Church’s legitimacy is recognised, albeit at times quietly, in diverse influential circles (Phan, 2000).

Premise 2: Canonical recognition can sometimes be withheld for political, not theological, reasons. Throughout history, churches and bishops have been recognised in different ways depending on the political context. The URRC’s recognition that it maintains a legitimate place within the broader Christian world, even if full public recognition is lacking.

Conclusion:

The United Roman-Ruthenian Church is Canonically Legitimate, given the United Roman-Ruthenian Church’s:

* Valid Apostolic Succession from multiple recognized lines (Orthodox, Old Catholic, and Anglican),

* Historical continuity with both the early church and pre-schism Christianity,

* Alignment with autocephalous principles that are accepted in Orthodox tradition,

* Commitment to theological and liturgical practices that are continuous with Orthodox and Catholic traditions, and

* Existing recognition by authoritative figures.

It therefore can be argued and is asserted that the URRC is a legitimate and canonically valid Church and part of the original Church from the time of Christ and the Apostles. The church’s existence and authority are rooted in the early Church and Apostolic tradition, regardless of existing recognition it enjoys and regardless of whether recognition from other ecclesiastical bodies may now or later be given or denied. The legitimacy of a church ultimately depends on Apostolic succession and continuity with the early Church, both of which the United Roman-Ruthenian Church demonstrably possesses.

Furthermore, the Supreme Pontiff of the United Roman-Ruthenian Church (URRC) has legitimate grounds for using the same traditions, vestments, and symbols as other patriarchs, and likewise the Bishops of the Church have rights to use of episcopal traditions, vestments, and symbols according to their offices and Holy Orders based on several key factors.

First, the URRC maintains valid Apostolic succession from both Catholic and Orthodox lines, which inherently grants the right to uphold Apostolic traditions, including the use of liturgical dress and ceremonial practices.

Second, the traditions of dress and liturgy, such as the mitre and pallium, are universal symbols shared across patriarchates and are not exclusive to specific Patriarchates, such as the Roman Pope, but are part of the broader Apostolic heritage that spans both Eastern and Western Christian traditions.

Third, the URRC’s autocephalous status provides it with ecclesiastical autonomy, allowing it to govern its own liturgical practices while adhering to ancient Christian customs.

Finally, the URRC's standing reflects the early Christian principle of ecclesiastical equality among patriarchs, where each patriarch possesses the right to use symbols of authority, regardless of recognition by other patriarchates.

These factors collectively affirm that the Supreme Pontiff and the Bishops of the URRC are justified in adopting traditions, dress, and symbols that are shared with other Apostolic Churches as part of the Church’s legitimate continuity with early Christianity (Ware, 1993).

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References

Bradshaw, P. The Search for the Origins of Christian Worship. 1992. Oxford University Press.

Brandreth, H. R. T. Episcopi Vagantes and the Anglican Church. 1947. Society for Promoting Christian Knowledge 23

Cross, F.L., E. A. Livingstone. The Oxford Dictionary of the Christian Church. 1997. Oxford University Press.

Duffy, E. Saints and Sinners: A History of the Popes. 2001. Yale University Press.

Meyendorff, J. Imperial Unity and Christian Divisions: The Church 450-680 AD. 1989. St. Vladimir's Seminary Press.

Phan, P.C. The Gift of the Church: A Textbook on Ecclesiology. 2000. Liturgical Press.

Plummer, A. A History of the Church of England. 1911. Rivingtons.

S. Runciman. The Great Church in Captivity. 1977. Cambridge University Press.

Ware, K. The Orthodox Way. 1997. St. Vladimir's Seminary Press.

Ware, T. The Orthodox Church. 1993. Penguin Books.