Physician-assisted suicides up once more in Oregon

Numbers of Oregonians requesting — and using — lethal prescriptions to kill themselves show a steady increase since the law was enacted in 1998. Oregon Public Health Division graph The latest “Death with Dignity” report shows a sharp spike in the number of Oregonians both requesting and using lethal medications. The number of those requesting the drugs increased from 155 to 218, and the number actually using the medications jumped from 105 to 132. The numbers this past year are nearly a ten-fold increase since 1998, when the law was enacted. That year, 24 individuals requested the drugs and 16 people actually used them. Oregon was the first state to legalize physician-assisted suicide, with 51.3 percent of voters passing Ballot Measure 16, “the Death with Dignity Act,” in 1994 despite the Archdiocese of Portland, the Diocese of Baker, and many other faiths educating and lobbying against its passage. The catechism of the Catholic Church states: Whatever its motives and means, direct euthanasia consists in putting an end to the lives of handicapped, sick, or dying persons. It is morally unacceptable. Thus an act or omission which, of itself or by intention, causes death in order to eliminate suffering constitutes a murder gravely contrary to the dignity of the human person and to the respect due to the living God, his Creator. The error of judgment into which one can fall in good faith does not change the nature of this murderous act, which must always be forbidden and excluded.” (CCC 2277) In 1997, Oregonians got another chance to vote on the issue; however, 60 percent of voters rejected Ballot Measure 51, which would have repealed the Death with Dignity Act. Assisted suicide is illegal in most states, but legalization has spread to Washington, California and Vermont, and a handful of other states are considering legalizing the practice or are enmeshed in legal cases concerning its legality. Worldwide, assisted suicide is legal in a number of countries, including the Canadian province of Quebec, Belgium, Luxembourg, Switzerland and the Netherlands. Oregon returned to the national spotlight with the death of Brittany Maynard, the young California woman who was stricken with incurable brain cancer and moved to Oregon in order to end her life on Nov. 1, 2014. Last year, Canada’s Supreme Court legalized assisted suicide, paving the way for the government to introduce legislation legalizing the practice. The Canadian Conference of Catholic Bishops wrote in response: “Suicide and euthanasia are contrary to the most profound natural inclination of each human being to live and preserve life.”

Female Doctor tells Pope to his Face: “Evil, in this world, comes from sin. Not from income disparity or “climate change”.

From the Remnant Newspaper and Lifesite News

Finally, after waiting in vain for bishops to confront the Pope regarding his inversion of priorities in Laudato Si, his deserving rebuke came from a female Romanian doctor at the Synod.

Sometimes in history, when men in the Church are too cowardly to do their duty, God shames them by calling a woman to do it for them. St. Joan of Arc and St. Catherine of Sienna come to mind. Her family having suffered persecution by the Communists, this Catholic woman was not intimidated at all by the presence of the Pope and told him precisely what all of us wish we could have. I only hope that this rebuke acts to convict him and all likeminded “progressive” prelates of the scandal their acts have inflicted on the Church and to start carrying out the purpose of their offices.

 Dr. Anca-Maria Cernea

As Lifesite News reports, Dr. Anca-Maria Cernea, Doctor at the Center for Diagnosis and Treatment-Victor Babes and President of the Association of Catholic Doctors of Bucharest (Romania) made the following speech to the Synod last Friday:

Your Holiness, Synod Fathers, Brothers and Sisters, I represent the Association of Catholic Doctors from Bucharest.

I am from the Romanian Greek Catholic Church.

My father was a Christian political leader, who was imprisoned by the communists for 17 years. My parents were engaged to marry, but their wedding took place 17 years later.

My mother waited all those years for my father, although she didn’t even know if he was still alive. They have been heroically faithful to God and to their engagement.

Their example shows that God’s grace can overcame terrible social circumstances and material poverty.

We, as Catholic doctors, defending life and family, can see this is, first of all, a spiritual battle.

Material poverty and consumerism are not the primary cause of the family crisis.

The primary cause of the sexual and cultural revolution is ideological. Our Lady of Fatima has said that Russia’s errors would spread all over the world.

It was first done under a violent form, classical Marxism, by killing tens of millions.

Now it’s being done mostly by cultural Marxism. There is continuity from Lenin’s sex revolution, through Gramsci and the Frankfurt school, to the current-day gay-rights and gender ideology.

Classical Marxism pretended to redesign society, through violent take-over of property.

Now the revolution goes deeper; it pretends to redefine family, sex identity and human nature.

This ideology calls itself progressive. But it is nothing else than the ancient serpent’s offer, for man to take control, to replace God, to arrange salvation here, in this world.

It’s an error of religious nature, it’s Gnosticism.

It’s the task of the shepherds to recognize it, and warn the flock against this danger.

“Seek ye therefore first the Kingdom of God, and His justice, and all these things shall be added unto you.”

The Church’s mission is to save souls. Evil, in this world, comes from sin. Not from income disparity or “climate change”. The solution is: Evangelization. Conversion.

Not an ever increasing government control. Not a world government. These are nowadays the main agents imposing cultural Marxism to our nations, under the form of population control, reproductive health, gay rights, gender education, and so on.

What the world needs nowadays is not limitation of freedom, but real freedom, liberation from sin. Salvation.

Our Church was suppressed by the soviet occupation. But none of our 12 bishops betrayed their communion with the Holy Father. Our Church survived thanks to our bishops’ determination and example in resisting prisons and terror.

Our bishops asked the community not to follow the world. Not to cooperate with the communists.

Now we need Rome to tell the world: “Repent of your sins and turn to God for the Kingdom of Heaven is near”.

Not only us, the Catholic laity, but also many Christian Orthodox are anxiously praying for this Synod. Because, as they say, if the Catholic Church gives in to the spirit of this world, it is going to be very difficult for all the other Christians to resist it.

Santa Rosa Bishop Robert Vasa says pope’s proclamation does not change church doctrine

MARTIN ESPINOZA

THE PRESS DEMOCRAT | April 8, 2016

Santa Rosa Bishop Robert Vasa on Friday called Pope Francis’ landmark proclamation on marriage, sex and family life — titled “Amoris Laetitia,” Latin for “The Joy of Love” — an intriguing, engaging, and delightfully challenging expression of hope for married love. But he said it was no end-run around existing church doctrine on behavior that is “not consistent with the moral law.


The 264-page exhortation encourages church ministers to “accompany” those who are out of step with church teachings, such as unmarried couples living together, same-sex partners or divorced and remarried couples. But Francis does not in any way change church doctrine opposing such arrangements, Vasa noted.

“It does not change any doctrine,” he said. “Marriage is still very beautifully defined as permanent, faithful and directed to the generation and upbringing of children.”

In the case of divorced and remarried couples, Vasa said those who are reading the pope’s exhortation as an easy remedy around the lengthy and rigorous church annulment process are mistaken. “That marriage does not go away. It has its own intrinsic perpetual nature,” he said.

“That being said, the path forward is to accompany that couple, affirming what is good in their relationship, and the Holy Father makes this point,” he said, adding that perhaps for ministers there can be a focus on the new couple’s present fidelity to each other.

“We tend to focus on the infidelity to the other spouse — that is a reality,” he said. But the exhortation asks church leaders to “encourage them to be caring parents to the children of this marriage and or the children of a previous marriage.”

That pastoral path, he said, could lead those who have remarried after a divorce to present themselves to the church tribunal for consideration of an annulment, a process that deeply examines the marriage, from its courtship to its unraveling. It requires a finding that the marriage is “substantially defective,” not just the wishes of a couple that has fallen out of love or doesn’t want to be married, he said.

The pope’s exhortation — the product of two synods of bishops, one in 2014 and one in 2015 — makes it clear that Francis affirms that marriage is between a man and a woman, Vasa said. The great lengths that Francis goes to encourage compassion and empathy does not signify an “anything-goes mentality,” he said.

Vasa pointed to a paragraph of the exhortation, where Francis writes, “the Synod Fathers observed that, ‘as for proposals to place unions between homosexual persons on the same level as marriage, there are absolutely no grounds for considering homosexual unions to be in any way similar or even remotely analogous to God’s plan for marriage and family.’ ”

Vasa said that “nonetheless we have to strive to accompany everyone to see their own innate goodness and at the same time acknowledge that sometimes our behaviors are not consistent with the moral law.”

Vasa said the bulk of the document is likely to be criticized by more progressive Catholic Church voices.

“He’s not watering down the truth, he’s urging a compassionate education and catechesis on what the church teaches and why,” he said.

You can reach Staff Writer Martin Espinoza at 521-5213 or martin.espinoza@pressdemocrat.com. On Twitter @renofish.

Popular Post: From Anonymous Oregon Catholic Priest regarding ECUMENICAL MINISTRIES OF OREGON (EMO)

To Whom it may concern, (from anonymous Oregon Catholic priest),

             While it would be tough for me to weigh in on an internal Catholic issue, I can have a personal opinion overall.  The biggest problem I have is that if you believe what you claim to believe, why would you put time and energy into an Organization that actively works against that belief? 

             EMO, clearly and unequivocally, has the position that gays and lesbians are not engaged in unnatural sexual relations, essentially they hold homosexual behavior to be OK. Last time I looked, the Catholic Church still, and rightly so under the bible, believe homosexual behavior to be unnatural and immoral.  While many of their programs for social justice are great, the Catholic Church doesn’t need to belong to advance those noble causes they do promote.

  It is one thing to love and tolerate all sinners, it is quite another to say their sin is ok and free of consequences.  By belonging to EMO the Catholic Church is compromising their own values, for what benefit?  Whatever benefits they believe come from membership can easily be obtained other ways without giving tacit approval to the homosexual lifestyle.

 I am all for having a loving and open dialogue with other Christians about our different interpretations of scripture, but why do I have to join their organization? 

 Of the five (5) largest denominations in Oregon (by number of members in the State), (Catholic, Mormon, Assemblies of God and Evangelical Lutheran and Foursquare), the Catholic Church is the only one who chooses to be a member.  In looking at the statistics, the EMO, absent the Catholic Church, represents a very small minority of Oregon Church goers, about 10%.  Here is the link to that info, 

  http://www.thearda.com/mapsReports/reports/state/41_2000.asp

 The bottom line is, they have an important belief that runs counter to Church doctrine; and without the Catholic Church, they really represent a very small number of Oregon church goers.  So why get involved?  

Originally from the post From 2011 Regarding Anonymous Priest and Protestant Minister on EMO

CATHOLIC RITES AND CHURCHES. HAPPY EASTER TO ALL OF US.

CATHOLIC RITES AND CHURCHES Christ, having been lifted up from the earth has drawn all men to Himself. Rising from the dead He sent His life–giving Spirit upon His disciples and through Him has established His Body which is the Church as the universal sacrament of salvation. Sitting at the right hand of the Father, He is continually active in the world that He might lead men to the Church and through it join them to Himself and that He might make them partakers of His glorious life by nourishing them with His own Body and Blood. [Vatican Council II, Dogmatic Constitution on the Church Lumen gentium 48]

RITES A Rite represents an ecclesiastical, or church, tradition about how the sacraments are to be celebrated. Each of the sacraments has at its core an essential nature which must be satisfied for the sacrament to be confected or realized. This essence – of matter, form and intention – derives from the divinely revealed nature of the particular sacrament. It cannot be changed by the Church. Scripture and Sacred Tradition, as interpreted by the Magisterium, tells us what is essential in each of the sacraments (2 Thes. 2:15).

 When the apostles brought the Gospel to the major cultural centers of their day the essential elements of religious practice were inculturated into those cultures. This means that the essential elements were clothed in the symbols and trappings of the particular people, so that the rituals conveyed the desired spiritual meaning to that culture. In this way the Church becomes all things to all men that some might be saved (1 Cor. 9:22).

There are three major groupings of Rites based on this initial transmission of the faith, the Roman, the Antiochian (Syria) and the Alexandrian (Egypt). Later on the Byzantine derived as a major Rite from the Antiochian, under the influence of St. Basil and St. John Chrysostom. From these four derive the over 20 liturgical Rites present in the Church today.

 CHURCHES 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).

 The sacramental sign of Christ the Head is the sacred hierarchy – the bishops, priests and deacons (Eph. 2:19–22). 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). The sacramental sign of the Mystical Body is the Christian faithful. Thus the Church of Christ is fully present sacramentaly (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.

 Each diocese is therefore a particular Church.

The Church of Christ is also present sacramentaly in ritual Churches that represent an ecclesiastical tradition of celebrating the sacraments. They are generally organized under a Patriarch, who together with the bishops and other clergy of that ritual Church represent Christ the Head to the people of that tradition.

In some cases a Rite is completely coincident with a Church. For example, the Maronite Church with its Patriarch has a Rite not found in any other Church.

In other cases, such as the Byzantine Rite, several Churches use the same or a very similar liturgical Rite. For example, the Ukrainian Catholic Church uses the Byzantine Rite, but this Rite is also found in other Catholic Churches, as well as the Eastern Orthodox Churches not in union with Rome.

Finally, the Church of Christ is sacramentaly present in the Universal or Catholic Church spread over the entire world. It is identified by the sign of Christ our Rock, the Bishop of Rome, Successor of St. Peter (Mt. 16:18).

 To be Catholic particular Churches and ritual Churches must be in communion with this Head, just as the other apostles, and the Churches they founded, were in communion with Peter (Gal. 1:18). Through this communion with Peter and his successors the Church becomes a universal sacrament of salvation in all times and places, even to the end of the age (Mt. 28:20).

 Western Rites and Churches Immediately subject to the Bishop of Rome, the Supreme Pontiff, who exercises his authority over the liturgy through the Congregation for Divine Worship and the Discipline of the Sacraments.

 ROMAN/LATIN FAMILY OF LITURGICAL RITES

The Church of Rome is the Primatial See of the world and one of the five Patriarchal Sees of the early Church (Rome, Constantinople, Alexandria, Antioch and Jerusalem).

Founded by St. Peter in 42 AD it was consecrated by the blood of Sts. Peter and Paul during the persecution of Nero (63–67 AD).

 It has maintained a continual existence since then and is the source of a family of Rites in the West. Considerable scholarship (such as that of Fr. Louis Boyer in Eucharist) suggests the close affinity of the Roman Rite proper with the Jewish prayers of the synagogue, which also accompanied the Temple sacrifices.

 While the origin of the current Rite, even in the reform of Vatican II, can be traced directly only to the 4th century, these connections point to an ancient apostolic tradition brought to that city that was decidedly Jewish in origin.

 After the Council of Trent it was necessary to consolidate liturgical doctrine and practice in the face of the Reformation. Thus, Pope St. Pius V imposed the Rite of Rome on the Latin Church (that subject to him in his capacity as Patriarch of the West), allowing only smaller Western Rites with hundreds of years of history to remain. Younger Rites of particular dioceses or regions ceased to exist.

 As a consequence of the Second Vatican Council's Dogmatic Constitution on the Sacred Liturgy, Pope Paul VI undertook a reform of the Mass of the Roman Rite, promulgating a revised rite with the Missal of 1970. This Missal has since been modified twice (1975 and 2002).

Mass celebrated in accordance with this missal is the Ordinary Form of the Roman Rite. At the time of the revised Missal's promulgation in 1970 almost all Catholics assumed that the previous rite, that of the Missal of 1962, had been abolished.

By decision of the Supreme Pontiff Benedict XVI this general assumption has been declared false and the right of Latin Rite priests to celebrate Mass according to the former missal has been affirmed (Apostolic Letter Summorum Pontificum, 7 July 2007). Mass celebrated in accordance with the Missal of 1962 constitutes the Extraordinary Form of the Roman Rite.

 • Roman – The overwhelming majority of Latin Catholics and of Catholics in general.

 – Ordinary Form of the Roman Rite. Mass celebrated in accordance with the Missale Romanum of 1970, promulgated by Pope Paul VI, currently in its third edition (2002). The vernacular editions of this Missal, as well as the rites of the other sacraments, are translated from the Latin typical editions revised after the Second Vatican Council. – Extraordinary Form of the Roman Rite. Mass celebrated in accordance with the Missale Romanum of 1962, promulgated by Blessed Pope John XXIII. The other sacraments are celebrated according to the Roman Ritual in force at the time of the Second Vatican Council. The Extraordinary Form is most notable for being almost entirely in Latin. In addition to institutes which have the faculty to celebrate the Extraordinary Form routinely, such as the Priestly Fraternity of St. Peter and the Institute of Christ the King Sovereign Priest, any Latin Rite priest may now offer the Mass and other sacraments in accordance with norms of Summorum Pontificum.

 – Anglican Use. Since the 1980s the Holy See has granted some former Anglican and Episcopal clergy converting with their parishes the faculty of celebrating the sacramental rites according to Anglican forms, doctrinally corrected.

 • Mozarabic – The Rite of the Iberian peninsula (Spain and Portugal) known from at least the 6th century, but probably with roots to the original evangelization. Beginning in the 11th century it was generally replaced by the Roman Rite, although it has remained the Rite of the Cathedral of the Archdiocese of Toledo, Spain, and six parishes which sought permission to adhere to it. Its celebration today is generally semi–private.

 • Ambrosian – The Rite of the Archdiocese of Milan, Italy, thought to be of early origin and probably consolidated, but not originated, by St. Ambrose. Pope Paul VI was from this Roman Rite. It continues to be celebrated in Milan, though not by all parishes.

 • Bragan – Rite of the Archdiocese of Braga, the Primatial See of Portugal, it derives from the 12th century or earlier. It continues to be of occasional use.

 • Dominican – Rite of the Order of Friars Preacher (OP), founded by St. Dominic in 1215.

 • Carmelite – Rite of the Order of Carmel, whose modern foundation was by St. Berthold c.1154.

 • Carthusian – Rite of the Carthusian Order founded by St. Bruno in 1084. Eastern Rites and Churches The Eastern Catholic Churches have their own hierarchy, system of governance (synods) and general law, the Code of Canons for the Eastern Churches. The Supreme Pontiff exercises his primacy over them through the Congregation for the Eastern Churches.

 ANTIOCHIAN FAMILY OF LITURGICAL RITES The Church of Antioch in Syria (the ancient Roman Province of Syria) is considered an apostolic See by virtue of having been founded by St. Peter. It was one of the ancient centers of the Church, as the New Testament attests, and is the source of a family of similar Rites using the ancient Syriac language (the Semitic dialect used in Jesus' time and better known as Aramaic). Its Liturgy is attributed to St. James and the Church of Jerusalem.

 1. WEST SYRIAC

• Maronite – Never separated from Rome. Maronite Patriarch of Antioch. The liturgical language is Aramaic. The 3 million Maronites are found in Lebanon (origin), Cyprus, Egypt, Syria, Israel, Canada, US, Mexico, Brazil, Argentina and Australia.

• Syriac – Syriac Catholics who returned to Rome in 1781 from the monophysite heresy. Syriac Patriarch of Antioch. The 110,000 Syriac Catholics are found in Syria, Lebanon, Iraq, Egypt, Canada and the US.

 • Malankarese – Catholics from the South of India evangelized by St. Thomas, uses the West Syriac liturgy. Reunited with Rome in 1930. Liturgical languages today are West Syriac and Malayalam. The 350,000 Malankarese Catholics are found in India and North America.

 2. EAST SYRIAC

 • Chaldean – Babylonian Catholics returned to Rome in 1692 from the Nestorian heresy. Patriarch of Babylon of the Chaldeans. Liturgical languages are Syriac and Arabic. The 310,000 Chaldean Catholics are found in Iraq, Iran, Syria, Lebanon, Egypt, Turkey and the US.

 • Syro–Malabarese – Catholics from Southern India using the East Syriac liturgy. Returned to Rome in the 16th century from the Nestorian heresy. Liturgical languages are Syriac and Malayalam. Over 3 million Syro–Malabarese Catholics can be found in the state of Kerela, in SW India.

 BYZANTINE FAMILY OF LITURGICAL RITES

1. ARMENIAN Considered either its own Rite or an older version of the Byzantine. Its exact form is not used by any other Byzantine Rite. It is composed of Catholics from the first people to convert as a nation, the Armenians (N.E. of Turkey), and who returned to Rome at the time of the Crusades. Patriarch of Cilicia of the Armenians. The liturgical language is classical Armenian. The 350,000 Armenian Catholics are found in Armenia, Syria, Iran, Iraq, Lebanon, Turkey, Egypt, Greece, Ukraine, France, Romania, United States and Argentina. Most Armenians are Orthodox, not in union with Rome.

  2. BYZANTINE

• Albanian – Albanian Christians, numbering only 1400 today, who resumed communion with Rome in 1628. Liturgical language is Albanian. Most Albanian Christians are Albanian Orthodox.

 • Belarussian/Byelorussian – Unknown number of Belarussians who returned to Rome in the 17th century. The liturgical language is Old Slavonic. The faithful can be found in Belarus, as well as Europe, the Americas and Australia.

• Bulgarian – Bulgarians who returned to Rome in 1861. Liturgical language is Old Slavonic. The 20,000 faithful can be found in Bulgaria. Most Bulgarian Christians are Bulgarian Orthodox.

 • Czech – Czech Catholics of Byzantine Rite organized into a jurisdiction in 1996.

 • Krizevci – Croatian Catholics of Byzantine Rite who resumed communion with Rome in 1611. The liturgical language is Old Slavonic. The 50,000 faithful can be found in Croatia and the Americas. Most Croatians are Roman (Rite) Catholics.

 • Greek – Greek Christians who returned to Rome in 1829. The liturgical language is Greek. Only 2500 faithful in Greece, Asia Minor (Turkey) and Europe. Greek Christians are almost all Orthodox, whose Patriarch is the Orthodox Patriarch of Constantinople.

 • Hungarian – Descendants of Ruthenians who returned to Rome in 1646. The liturgical languages are Greek, Hungarian and English. The 300,000 faithful are found in Hungary, Europe and the Americas.

 • Italo–Albanian – Never separated from Rome, these 60,000 Byzantine Rite Catholics are found in Italy, Sicily and the Americas. The liturgical languages are Greek and Italo–Albanian.

 • Melkite – Catholics from among those separated from Rome in Syria and Egypt who resumed Communion with Rome at the time of the Crusades. However, definitive union only came in the 18th century. Melkite Greek Patriarch of Damascus. Liturgical languages are Greek, Arabic, English, Portuguese and Spanish. The over 1 million Melkite Catholics can be found in Syria, Lebanon, Jordan, Israel, Canada, US, Mexico, Brazil, Venezuela, Argentina and Australia.

 • Romanian – Romanians who returned to Rome in 1697. The liturgical language is Romanian. There are over 1 million Romanian Catholics in Romania, Europe and the Americas. Most Romanian Christians are Romanian Orthodox.

• Russian – Russians who returned to communion with Rome in 1905. The liturgical language is Old Slavonic. An unknown number of the faithful in Russia, China, the Americas and Australia. Most Russian Christians are Russian Orthodox, whose Patriarch is the Orthodox Patriarch of Moscow.

 • Ruthenian – Catholics from among those separated from Rome in Russia, Hungary and Croatia who reunited with Rome in 1596 (Brest–Litovsk) and 1646 (Uzhorod).

 • Slovak – Byzantine Rite Catholics of Slovakian origin numbering 225,000 and found in Slovakia and Canada.

 • Ukrainian – Catholics from among those separated from Rome by the Greek Schism and reunited about 1595. Patriarch or Metropolitan of Lviv. Liturgical languages are Old Slavonic and the vernacular. The 5.5 million Ukrainian Catholics can be found in Ukraine, Poland, England, Germany, France, Canada, US, Brazil, Argentina and Australia. During the Soviet era Ukrainian Catholics were violently forced to join the Ukrainian Orthodox Church. Their hierarchy, which continued to exist outside the homeland, has since been re–established in Ukraine. 

 ALEXANDRIAN FAMILY OF LITURGICAL RITES The Church of Alexandria in Egypt was one of the original centers of Christianity, since like Rome and Antioch it had a large Jewish population which was the initial object of apostolic evangelization. Its Liturgy is attributed to St. Mark the Evangelist, and shows the later influence of the Byzantine Liturgy, in addition to its unique elements.
 • Coptic – Egyptian Catholics who returned to communion with Rome in 1741. The Patriarch of Alexandria leads the 200,000 faithful of this ritual Church spread throughout Egypt and the Near East. The liturgical languages are Coptic (Egyptian) and Arabic. Most Copts are not Catholics
. • Ethiopian/Abyssinian – Ethiopian Coptic Christians who returned to Rome in 1846. The liturgical language is Geez. The 200,000 faithful are found in Ethiopia, Eritrea, Somalia, and Jerusalem. revised 22 August 2007 Answered by Colin B. Donovan, STL