How is the Orthodox Church different from the Catholic Church? The main differences between Orthodoxy and Catholicism Catholics are Christians
“The great spiritual and political upheaval of our planet is Christianity. In this sacred element, the world disappeared and was renewed. "The Greek religion, separate from all others, gives us a special national character." “Russia has never had anything in common with the rest of Europe”, “its history requires a different thought, a different formula”...
And now, when our generations are experiencing a great state, economic, moral, spiritual and creative failure in the history of Russia, and when we see her enemies everywhere (religious and political), preparing a campaign against her originality and integrity, we must firmly and accurately pronounce: do we value our Russian identity and are we ready to defend it? And further: what is this originality, what are its foundations, and what are the attacks on it that we must foresee?
The originality of the Russian people is expressed in its special and original spiritual act. Under the "act" one must understand the internal structure and way of a person: his way of feeling, contemplating, thinking, desiring and acting. Each of the Russians, having got abroad, had, and still has, the full opportunity to be convinced by experience that other peoples have a different way of life and spirituality from ours; we experience it at every step and hardly get used to it; sometimes we see their superiority, sometimes we acutely feel their dissatisfaction, but we always experience their foreignness and begin to languish and yearn for the “homeland”. This is due to the originality of our everyday and spiritual way of life, or, to put it in the shortest word, we have a different act.
The Russian national act was formed under the influence of four great factors: nature (continentality, plain, climate, soil), the Slavic soul, a special faith and historical development (statehood, wars, territorial dimensions, multinationality, economy, education, technology, culture). It is impossible to cover all this at once. There are books about this, sometimes precious (N. Gogol “What, finally, is the essence of Russian poetry”; N. Danilevsky “Russia and Europe”; I. Zabelin “The History of Russian Life”; F. Dostoevsky “The Diary of a Writer”; V. Klyuchevsky “Essays and Speeches”), then stillborn (P. Chaadaev “Philosophical Letters”; P. Milyukov “Essays on the History of Russian Culture”). In understanding and interpreting these factors and the Russian creative act itself, it is important to remain objective and fair, without turning into either a fanatical “Slavophile” or a “Westernizer” blind to Russia. And this is especially important in the main question that we are raising here - about Orthodoxy and Catholicism.
Among the enemies of Russia, who do not accept her entire culture and condemn her entire history, Roman Catholics occupy a very special place. They proceed from the fact that there is “good” and “truth” in the world only where the Catholic Church “leads” and where people unquestioningly recognize the authority of the Bishop of Rome. Everything else goes (so they understand) on the wrong path, is in darkness or heresy and must sooner or later be converted to their faith. This constitutes not only the "directive" of Catholicism, but the self-evident basis or premise of all its doctrines, books, evaluations, organizations, decisions and actions. The non-Catholic in the world must disappear: either as a result of propaganda and conversion, or by the destruction of God.
How many times in recent years have Catholic prelates taken it upon themselves to explain to me personally that “the Lord is sweeping the Orthodox East with an iron broom so that a single Catholic Church may reign”... How many times I shuddered at the bitterness that their speeches breathed and their eyes sparkled. And listening to these speeches, I began to understand how the prelate Michel d "Herbigny, head of Eastern Catholic propaganda, could go to Moscow twice (in 1926 and in 1928) to establish a union with the "Renovation Church" and, accordingly, the "Concordat "with the Bolsheviks, and how could he, returning from there, reprint without reservation the vile articles of the communists, calling the martyr, Orthodox, patriarchal Church (literally) "syphilitic" and "perverse." And I realized then that the "concordat" of the Vatican with the Third The International has not been realized until now, not because the Vatican "rejected" and "condemned" such an agreement, but because the communists themselves did not want it. I understood the destruction of Orthodox cathedrals, churches and parishes in Poland, which was carried out by Catholics in the thirties of the current (twentieth. - Note ed.) of the century ... I finally understood what the true meaning of the Catholic "prayers for the salvation of Russia": both the original, brief, and the one that was compiled in 1926 by Pope Benedict XV and for reading to to which they are granted (by announcement) "three hundred days of indulgence" ...
And now, when we see how the Vatican has been preparing for a campaign against Russia for years, carrying out a massive purchase of Russian religious literature, Orthodox icons and entire iconostases, mass training of the Catholic clergy to simulate Orthodox worship in Russian (“Eastern Rite Catholicism”), close study Orthodox thought and soul for the sake of proving their historical inconsistency - all of us, Russian people, must put before ourselves the question of what is the difference between Orthodoxy and Catholicism, and try to answer this question for ourselves with all objectivity, directness and historical fidelity.
This is a dogmatic, church-organizational, ritual, missionary, political, moral and act difference. The last difference is vital and primary: it gives the key to understanding all the others.
The dogmatic difference is known to every Orthodox: firstly, contrary to the decisions of the Second Ecumenical Council (Constantinople,381) and the Third Ecumenical Council (Ephesus, 431, Rule 7), Catholics introduced into the 8th member of the Creed an addition about the procession of the Holy Spirit not only from the Father, but also from the Son (“filioque”); secondly, in the 19th century, a new Catholic dogma was added to this that the Virgin Mary was conceived immaculate (“de immaculata conceptione”); thirdly, in 1870, a new dogma was established on the infallibility of the pope in the affairs of the Church and doctrine (“ex cathedra”); fourthly, in 1950, another dogma was established on the posthumous bodily ascension of the Virgin Mary. These dogmas are not recognized by the Orthodox Church. These are the most important dogmatic differences.
The church-organizational difference lies in the fact that Catholics recognize the Roman pontiff as the head of the Church and substitute for Christ on earth, while the Orthodox recognize the single head of the Church - Jesus Christ and consider it only correct that the Church be built by the Ecumenical and Local Councils. Orthodoxy also does not recognize secular authority for bishops and does not honor Catholic order organizations (especially the Jesuits). These are the most important differences.
Ritual distinctions are as follows. Orthodoxy does not recognize worship in Latin; it observes the liturgies composed by Basil the Great and John Chrysostom and does not recognize Western models; it observes the communion bequeathed by the Savior under the guise of bread and wine and rejects the "communion" introduced by the Catholics for the laity with only "consecrated wafers"; it recognizes icons, but does not allow sculptures in churches; it elevates confession to the invisibly present Christ and denies the confessional as an organ of earthly power in the hands of a priest. Orthodoxy has created a completely different culture of church singing, prayer and ringing; he has a different outfit; he has a different sign of the cross; a different arrangement of the altar; it knows kneeling, but rejects the Catholic "crouching"; it does not know the rattling bell during prayers and many other things. These are the most important ritual distinctions.
Missionary distinctions are as follows. Orthodoxy recognizes freedom of confession and rejects the entire spirit of the Inquisition; extermination of heretics, torture, bonfires and forced baptism (Charlemagne). It observes, when converting, the purity of religious contemplation and its freedom from any extraneous motives, especially from intimidation, political calculation and material assistance (“charity”); it does not consider that earthly help to a brother in Christ proves the “orthodox faith” of the benefactor. It, according to the words of Gregory the Theologian, seeks "not to conquer, but to win brothers" in faith. It does not seek power on earth at any cost. These are the most important missionary distinctions.
These are the political differences. The Orthodox Church has never claimed either secular domination or the struggle for state power in the form of a political party. The original Russian-Orthodox solution of the question is as follows: Church and state have special and different tasks, but help each other in the struggle for the good; the state rules, but does not command the Church and does not engage in forced missionary work; The Church organizes its work freely and independently, observes secular loyalty, but judges everything by its own Christian yardstick and gives good advice, and perhaps denunciations to the rulers and good teaching to the laity (remember Philip the Metropolitan and Patriarch Tikhon). Her weapon is not a sword, not party politics, and not order intrigue, but conscience, instruction, denunciation and excommunication. Byzantine and post-Petrine deviations from this order were unhealthy phenomena.
Catholicism, on the contrary, seeks always and in everything and in all ways - power (secular, clerical, property and personally suggestive).
The moral difference is this. Orthodoxy appeals to the free human heart. Catholicism appeals to the blindly obedient will. Orthodoxy seeks to awaken in man a living, creative love and a Christian conscience. Catholicism requires from a person obedience and observance of the prescription (legalism). Orthodoxy asks for the very best and calls for evangelical perfection. Catholicism asks about what is prescribed, what is forbidden, what is permitted, what is forgivable, and what is unforgivable. Orthodoxy goes deep into the soul, looking for sincere faith and sincere kindness. Catholicism disciplines the outer man, seeks outward piety, and is satisfied with the formal semblance of good deeds.
And all this is most closely connected with the initial and deepest act difference, which must be thought through to the end, and, moreover, once and for all.
Confession differs from confession in its basic religious act and its structure. It is important not only what you believe in, but also what, that is, what forces of the soul, your faith is carried out. Ever since Christ the Savior established faith on living love (see Mark 12:30-33; Luke 10:27; cf. 1 John 4:7-8:16), we know where to look for faith and how find her. This is the most important thing for understanding not only one's own faith, but especially someone else's faith and the entire history of religion. This is how we should understand both Orthodoxy and Catholicism.
There are religions that are born out of fear and feed on fear; thus, African Negroes in their mass are primarily afraid of darkness and night, evil spirits, witchcraft, death. It is in the struggle against this fear and in the exploitation of it by others that their religion is formed.
There are religions that are born out of lust; and feed on eroticism taken as "inspiration"; such is the religion of Dionysus-Bacchus; such is "left-hand Shaivism" in India; such is Russian Khlystism.
There are religions that live in fantasy and imagination; their supporters are content with mythical legends and chimeras, poetry, sacrifices and rituals, neglecting love, will and thought. This is Indian Brahmanism.
Buddhism was created as a religion of life-giving and austerities. Confucianism arose as a religion of historically suffered and sincerely felt moral doctrine. The religious act of Egypt was dedicated to overcoming death. The Jewish religion was looking primarily for national self-affirmation on earth, putting forward henotheism (the god of national exclusivity) and moral legalism. The Greeks created a religion of the family hearth and visible beauty. The Romans - the religion of the magical rite. What about Christians?
Orthodoxy and Catholicism alike elevate their faith to Christ, the Son of God, and to the gospel gospel. And yet their religious acts are not only different, but incompatible in their opposites. It is precisely this that determines all the differences that I indicated in the previous article (“On Russian Nationalism.” - Approx. ed.).
The primary and fundamental awakening of faith for the Orthodox is the movement of the heart, contemplating love, which sees the Son of God in all His goodness, in all His perfection and spiritual strength, bows down and accepts Him as the real truth of God, as its main life treasure. In the light of this perfection, the Orthodox recognizes his sinfulness, strengthens and purifies his conscience by it, and embarks on the path of repentance and purification.
On the contrary, in a Catholic, “faith” awakens from a volitional decision: to trust such and such (Catholic-Church) authority, to submit and submit to it, and to force oneself to accept everything that this authority decides and prescribes, including the question of good and evil, sin and its admissibility.
Why does an Orthodox soul come to life from free tenderness, from kindness, from heartfelt joy - and then it blooms with faith and voluntary deeds corresponding to it. Here the gospel of Christ evokes sincere love for God, and free love awakens the Christian will and conscience in the soul.
On the contrary, the Catholic, by constant efforts of the will, forces himself to the faith that his authority prescribes to him.
However, in reality, only external bodily movements are completely subordinated to the will, conscious thought is subordinated to it to a much lesser extent; even less is the life of imagination and everyday feelings (emotions and affects). Neither love, nor faith, nor conscience is subject to the will and may not respond at all to its “compulsions”. One can force oneself to stand and prostrate, but it is impossible to force reverence, prayer, love and thanksgiving in oneself. Only external "piety" obeys the will, and this is nothing more than an external appearance or just a pretense. You can force yourself to make a property "donation"; but the gift of love, compassion, mercy is not compelled by will or authority. For love - both earthly and spiritual - thought and imagination follow by themselves, naturally and willingly, but the will can beat over them all their lives and not subject them to its pressure. From an open and loving heart, conscience, like the voice of God, will speak independently and authoritatively. But the discipline of the will does not lead to conscience, and obedience to external authority completely stifles personal conscience.
This is how this opposition and irreconcilability of the two confessions unfolds, and we, the Russian people, need to think it through to the end.
He who builds religion on will and on obedience to authority will inevitably have to limit faith to mental and verbal "recognition", leaving his heart cold and callous, replacing living love with legalism and discipline, and Christian kindness with "commendable", but dead deeds. . And prayer itself will turn into soulless words and insincere gestures. Anyone who knows the religion of ancient pagan Rome will immediately recognize its tradition in all this. It is precisely these features of Catholic religiosity that have always been experienced by the Russian soul as alien, strange, artificially strained and insincere. And when we hear from Orthodox people that in Catholic worship there is external solemnity, sometimes brought to grandeur and “beauty”, but there is no sincerity and warmth, there is no humility and burning, there is no real prayer, and therefore spiritual beauty, then we know where to look for an explanation for this.
This opposition between the two confessions is found in everything. Thus, the first task of an Orthodox missionary is to give people the Holy Gospel and divine service in their own language and in full text; Catholics adhere to the Latin language, which is incomprehensible to most nations, and forbid believers to read the Bible on their own. The Orthodox soul seeks a direct approach to Christ in everything: from inward solitary prayer to the communion of the Holy Mysteries. The Catholic dares to think and feel about Christ only what the authoritative mediator between him and God will allow him to do, and in the very communion he remains deprived and insane, not accepting transubstantiated wine and receiving instead of transubstantiated bread - a kind of "wafer" that replaces it.
Further, if faith depends on the will and decision, then obviously the unbeliever does not believe because he does not want to believe, and the heretic is a heretic because he decided to believe in his own way; and the "witch" serves the devil because she is possessed by an evil will. Naturally, they are all criminals against the Law of God and that they should be punished. Hence the Inquisition and all those cruel deeds with which the medieval history of Catholic Europe is saturated: crusades against heretics, bonfires, torture, the extermination of entire cities (for example, the city of Steding in Germany in 1234); in 1568 all the inhabitants of the Netherlands, except those named by name, were sentenced to death as heretics.
In Spain, the Inquisition finally disappeared only in 1834. The rationale for these executions is clear: an unbeliever is one who does not want to believe, he is a villain and a criminal in the face of God, hell awaits him; and behold, the short-lived fire of an earthly fire is better than the eternal fire of hell. It is natural that people who forced faith by their own will, try to force it from others as well, and see in unbelief or heterodoxy not a delusion, not misfortune, not blindness, not spiritual poverty, but an evil will.
On the contrary, an Orthodox priest follows the Apostle Paul: not to strive to "take power over another's will", but "to promote joy" in the hearts of people (see 2 Cor. 1, 24) and firmly remember Christ's covenant about "tares" that are not subject to premature weeding (see Matt. 13:25-36). He recognizes the guiding wisdom of Athanasius the Great and Gregory the Theologian: “What is done by force against desire is not only forced, not free and not glorious, but simply did not even take place” (Word 2, 15). Hence the instruction of Metropolitan Macarius, given by him in 1555 to the first Kazan archbishop Guriy: “With all sorts of customs, as possible, accustom the Tatars to him and bring them to baptism with love, but do not lead them to baptism with fear.” The Orthodox Church from time immemorial has believed in the freedom of faith, in its independence from earthly interests and calculations, in its heartfelt sincerity. Hence the words of Cyril of Jerusalem: "Simon the sorcerer in the font dip the body with water, but do not enlighten the heart with the spirit, and go down, and go out with the body, but do not bury the soul and do not rise."
Further, the will of earthly man seeks power. And the Church, building faith on the will, will certainly seek power. So it was with the Mohammedans; this has been the case with Catholics throughout their history. They were always looking for power in the world, as if the Kingdom of God were of this world - any power: independent secular power for the pope and cardinals, as well as power over kings and emperors (recall the Middle Ages); power over souls and especially over the will of his followers (confessional as a tool); party power in a modern "democratic" state; secret order power, totalitarian-cultural over everything and in all matters (Jesuits). They regard power as an instrument for establishing the Kingdom of God on earth. And this idea has always been alien to both the Gospel teaching and the Orthodox Church.
Power on earth requires dexterity, compromise, cunning, pretense, lies, deceit, intrigue and betrayal, and often crime. Hence the doctrine that the end resolves the means. It is in vain that the opponents expound this teaching of the Jesuits as if the end "justifies" or "sanctifies" bad means; in this way they only make it easier for the Jesuits to object and refute. Here we are not talking about “righteousness” or “holiness” at all, but either about church permission - about permissibility or about moral “good quality”. It is in this connection that the most prominent Jesuit Fathers, such as: Escobar-a-Mendoza, Soth, Tholet, Vascotz, Lessius, Sanquez and some others, assert that "actions are made good or bad depending on a good or bad goal" . However, the goal of a person is known only to him alone, it is a private matter, secret and easily amenable to simulation. Closely connected with this is the Catholic doctrine of the permissibility and even innocence of lies and deceit: you just need to interpret the spoken words “differently” to yourself, or use an ambiguous expression, or silently limit the amount of what was said, or remain silent about the truth - then a lie is not a lie, and deceit is not deceit, and a false oath in court is not sinful (for this, see the Jesuits Lemkull, Suarets, Buzenbaum, Layman, Sanquez, Alagona, Lessia, Escobar and others).
But the Jesuits also have another teaching, which finally unties their hands for their order and their church leaders. This is the doctrine of evil deeds allegedly committed "by the command of God." So, in the Jesuit Peter Alagona (also in Buzenbaum) we read: “According to the command of God, you can kill the innocent, steal, debauchery, for He is the Lord of life and death, and therefore one must fulfill His command.” It goes without saying that the presence of such a monstrous and impossible "command" of God is decided by the Catholic Church authority, obedience to which is the very essence of the Catholic faith.
Anyone who, having thought through these features of Catholicism, turns to the Orthodox Church, will see and understand once and for all that the deepest traditions of both confessions are opposite and incompatible. Moreover, he will also understand that the entire Russian culture was formed, strengthened and flourished in the spirit of Orthodoxy and became what it was at the beginning of the 20th century, primarily because it was not Catholic. The Russian man believed and believes with love, prays with his heart, freely reads the Gospel; and the authority of the Church helps him in his freedom and teaches him freedom, opening his spiritual eye to him, and not frightening him with earthly executions in order to “avoid” the other worlds. Russian charity and the "poverty" of the Russian tsars always came from the heart and kindness. Russian art has entirely grown out of free contemplation of the heart: the soaring of Russian poetry, and the dreams of Russian prose, and the depth of Russian painting, and the sincere lyricism of Russian music, and the expressiveness of Russian sculpture, and the spirituality of Russian architecture, and the feeling of Russian theater. The spirit of Christian love also penetrated into Russian medicine with its spirit of service, disinterestedness, intuitive and holistic diagnosis, individualization of the patient, brotherly attitude towards the suffering; and into Russian jurisprudence with its search for justice; and in Russian mathematics with its objective contemplation. He created the traditions of Solovyov, Klyuchevsky and Zabelin in Russian historiography. He created the tradition of Suvorov in the Russian army, and the tradition of Ushinsky and Pirogov in the Russian school. One must see with one's heart that deep connection that connects Russian Orthodox saints and elders with the way of life of the Russian, common people and educated soul. The whole Russian life is different and special, because the Slavic soul has strengthened its heart in the precepts of Orthodoxy. And the most Russian non-Orthodox confessions (with the exception of Catholicism) have taken into themselves the rays of this freedom, simplicity, cordiality and sincerity.
Let us also remember that our white movement, with all its loyalty to the state, with its patriotic fervor and sacrifice, arose from free and faithful hearts and has been maintained by them to this day. A living conscience, sincere prayer and personal “volunteering” are among the best gifts of Orthodoxy, and we have not the slightest reason to replace these gifts with the traditions of Catholicism.
Hence our attitude towards the "Catholicism of the Eastern Rite", which is now being prepared in the Vatican and in many Catholic monasteries. The very idea of subjugating the soul of the Russian people by means of a feigned imitation of their worship and of establishing Catholicism in Russia by this deceitful operation - we experience as religiously false, godless and immoral. So in war, ships sail under a false flag. This is how smuggling is carried across the border. So in Shakespeare's "Hamlet" a brother pours a deadly poison into his brother-king's ear during his sleep.
And if anyone needed to prove what Catholicism is and by what means it seizes power on earth, then this last enterprise makes all other proofs superfluous.
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03 / 08 / 2006
Having got acquainted in Europe with the traditions of the Catholic Church and after talking with the priest upon her return, she discovered that there is much in common between the two areas of Christianity, but there are also fundamental differences between Orthodoxy and Catholicism, which, among other things, influenced the split of the once united Christian Church.
In my article, I decided to tell in an accessible language about the differences between the Catholic Church and the Orthodox Church and their common features.
Although churchmen argue that the matter is in "irreconcilable religious differences", scientists are sure that it was, first of all, a political decision. The tension between Constantinople and Rome forced the confessors to look for a reason to clarify the relationship and ways to resolve the conflict that had arisen.
It was difficult not to notice the features that were already entrenched in the West, where Rome dominated, that were different from those adopted in Constantinople, which is why they got hooked on it: a different arrangement in matters of hierarchy, aspects of dogma, the conduct of the sacraments - everything was used.
Due to political tension, the existing difference between the two traditions that exist in different parts of the collapsed Roman Empire was revealed. The reason for the existing originality was the difference in culture, mentality of the western and eastern parts.
And, if the existence of one strong large state made the church one, with its disappearance the connection between Rome and Constantinople weakened, contributing to the creation and rooting in the western part of the country of some traditions unusual for the East.
The division of the once united Christian church on a territorial basis did not happen at one moment. East and West have been moving towards this for years, culminating in the 11th century. In 1054, during the Council, the Patriarch of Constantinople was deposed by the envoys of the Pope.
In response, he anathematized the envoys of the Pope. The heads of the other patriarchates shared the position of Patriarch Michael, and the split deepened. The final break is attributed to the time of the 4th Crusade, which sacked Constantinople. Thus, the united Christian Church split into Catholic and Orthodox.
Now Christianity combines three different directions: the Orthodox and Catholic churches, Protestantism. There is no single church that unites Protestants: there are hundreds of denominations. The Catholic Church is monolithic, it is led by the Pope, to whom all believers and dioceses are subject.
15 independent and mutually recognizing churches constitute the asset of Orthodoxy. Both directions are religious systems that include their own hierarchy and internal rules, dogma and worship, cultural traditions.
Common features of Catholicism and Orthodoxy
The followers of both churches believe in Christ, consider Him an example to follow, and try to follow His commandments. Holy Scripture for them is the Bible.
At the foundation of the traditions of Catholicism and Orthodoxy are the apostles-disciples of Christ, who founded Christian centers in major world cities (the Christian world relied on these communities). Thanks to them, both directions have sacraments, similar creeds, exalt the same saints, have the same Creed.
The followers of both churches believe in the power of the Holy Trinity.
The view of family formation converges in both directions. Marriage between a man and a woman occurs with the blessing of the church, being considered a sacrament. Same-sex marriages are not recognized. Entering into an intimate relationship before marriage is unworthy of a Christian and is considered a sin, and same-sex people are considered a serious fall into sin.
Followers of both directions agree that both the Catholic and Orthodox branches of the church represent Christianity, albeit in different ways. The difference for them is significant and irreconcilable, that for more than a thousand years there has been no unity in the way of worship and communion of the Body and Blood of Christ, therefore they do not take communion together.
Orthodox and Catholics: What's the difference?
The result of deep religious differences between East and West was the schism that took place in 1054. Representatives of both directions declare striking differences between them in the religious worldview. Such contradictions will be discussed later. For ease of understanding, I compiled a special table of differences.
| The essence of the difference | Catholics | Orthodox | |
| 1 | Opinion on the Unity of the Church | They consider it necessary to have a single faith, the sacraments and the head of the Church (Pope, of course) | They consider it necessary to unite the faith and the celebration of the sacraments |
| 2 | Different understanding of the Universal Church | The belonging of the local to the Universal Church is confirmed by communion with the Roman Catholic Church | The universal Church is embodied in local churches under the leadership of the bishop |
| 3 | Different interpretations of the Creed | The Holy Spirit is emitted by the Son and the Father | The Holy Spirit is emitted by the Father or comes from the Father through the Son |
| 4 | Sacrament of marriage | The conclusion of a marriage union between a man and a woman, blessed by a minister of the church, takes place for life without the possibility of divorce | Marriage between a man and a woman, blessed by the church, is concluded before the end of the earthly term of the spouses (in some situations, divorces are allowed) |
| 5 | The presence of an intermediate state of souls after death | The proclaimed dogma of purgatory assumes the presence after death of the physical shell of an intermediate state of souls for whom paradise is prepared, but they cannot yet ascend to Heaven | Purgatory, as a concept, is not provided for in Orthodoxy (there are ordeals), however, in prayers for the dead, we are talking about souls left in an indefinite state and having the hope of finding a heavenly life after the Last Judgment |
| 6 | Conception of the Virgin Mary | In Catholicism, the dogma of the Immaculate Conception of the Virgin is adopted. This means that no original sin was committed at the birth of the Mother of Jesus. | They venerate the Virgin Mary as a saint, but believe that the birth of the Mother of Christ occurred with original sin, like any other person |
| 7 | The presence of the dogma about the presence of the body and soul of the Virgin Mary in the Kingdom of Heaven | dogmatically fixed | Not dogmatically fixed, although followers of the Orthodox Church support this judgment |
| 8 | Supremacy of the Pope | According to the relevant dogma, the Pope of Rome is considered the head of the Church, having unquestioned authority on key religious and administrative issues. | The supremacy of the Pope is not recognized |
| 9 | Number of rites | Several rites are used, including the Byzantine | A single (Byzantine) rite dominates |
| 10 | Making Supreme Church Decisions | Guided by a dogma that proclaims the infallibility of the Head of the Church in matters of faith and morality, subject to the approval of a decision agreed with the bishops | We are convinced of the infallibility of exclusively Ecumenical Councils |
| 11 | Guidance in activities by the decisions of the Ecumenical Councils | Guided by the decisions of the 21st Ecumenical Council | Supports and is guided by the decisions taken at the first 7 Ecumenical Councils |
Summing up
Despite the centuries-old schism between the Catholic and Orthodox churches, which is not expected to be overcome in the near future, there are many similarities that testify to common origins.
There are many differences, so significant that the unification of the two directions is not possible. However, regardless of the differences, Catholics and Orthodox believe in Jesus Christ, carry His teachings and values around the world. Human error has divided Christians, but faith in the Lord brings the unity for which Christ prayed.
The final division of the United Christian Church into Orthodoxy and Catholicism took place in 1054. However, both the Orthodox and the Roman Catholic Church consider themselves only "the one holy, catholic (cathedral) and apostolic Church".
First of all, Catholics are also Christians. Christianity is divided into three main areas: Catholicism, Orthodoxy and Protestantism. But there is no single Protestant Church (there are several thousand Protestant denominations in the world), and the Orthodox Church includes several independent Churches.
Besides the Russian Orthodox Church (ROC), there is the Georgian Orthodox Church, the Serbian Orthodox Church, the Greek Orthodox Church, the Romanian Orthodox Church, etc.
The Orthodox Churches are governed by patriarchs, metropolitans and archbishops. Not all Orthodox Churches have communion with each other in prayers and sacraments (which is necessary for individual Churches to be part of the one Ecumenical Church according to the catechism of Metropolitan Philaret) and recognize each other as true churches.
Even in Russia itself there are several Orthodox Churches (the Russian Orthodox Church itself, the Russian Orthodox Church Abroad, etc.). It follows from this that world Orthodoxy does not have a unified leadership. But Orthodox believe that the unity of the Orthodox Church is manifested in a single dogma and in mutual communion in the sacraments.
Catholicism is one Universal Church. All its parts in different countries of the world are in communion with each other, share a single creed and recognize the Pope as their head. In the Catholic Church there is a division into rites (communities within the Catholic Church, differing from each other in forms of liturgical worship and church discipline): Roman, Byzantine, etc. Therefore, there are Roman Catholics, Byzantine Rite Catholics, etc., but they are all members of the same Church.
The main differences between Orthodoxy and Catholicism:
1. So, the first difference between the Catholic and Orthodox Churches lies in the different understanding of the unity of the Church. For the Orthodox, it is enough to share one faith and sacraments, Catholics, in addition to this, see the need for a single head of the Church - the Pope;
2. The Catholic Church confesses in the Creed that the Holy Spirit proceeds from the Father and the Son (the filioque). The Orthodox Church confesses the Holy Spirit, which proceeds only from the Father. Some Orthodox saints spoke of the procession of the Spirit from the Father through the Son, which does not contradict the Catholic dogma.
3. The Catholic Church confesses that the sacrament of marriage is concluded for life and forbids divorces, while the Orthodox Church allows divorces in some cases.
Angel Delivering Souls in Purgatory, Lodovico Carracci4. The Catholic Church proclaimed the dogma of purgatory. This is the state of souls after death, destined for paradise, but not yet ready for it. There is no purgatory in the Orthodox teaching (although there is something similar - ordeal). But the prayers of the Orthodox for the dead suggest that there are souls in an intermediate state for whom there is still hope of going to heaven after the Last Judgment;
5. The Catholic Church accepted the dogma of the Immaculate Conception of the Virgin Mary. This means that even original sin did not touch the Mother of the Savior. Orthodox glorify the holiness of the Mother of God, but believe that she was born with original sin, like all people;
6. The Catholic dogma about the taking of Mary into heaven body and soul is a logical continuation of the previous dogma. The Orthodox also believe that Mary is in Heaven in body and soul, but this is not dogmatically fixed in Orthodox teaching.
7. The Catholic Church adopted the dogma of the primacy of the Pope over the entire Church in matters of faith and morality, discipline and government. Orthodox do not recognize the primacy of the Pope;
8. The Catholic Church has proclaimed the dogma of the infallibility of the Pope in matters of faith and morality in those cases when he, in agreement with all the bishops, affirms what the Catholic Church has already believed for many centuries. Orthodox believers believe that only the decisions of the Ecumenical Councils are infallible;
Pope Pius V 9. Orthodox are baptized from right to left, and Catholics from left to right.
For a long time, Catholics were allowed to be baptized in either of these two ways, until in 1570 Pope Pius V ordered them to do it from left to right and nothing else. With such a movement of the hand, the sign of the cross, according to Christian symbolism, is considered to come from a person who turns to God. And when the hand moves from right to left - coming from God, who blesses the person. It is no coincidence that both Orthodox and Catholic priests cross those around them from left to right (looking away from themselves). For the one standing in front of the priest, it is like a blessing gesture from right to left. In addition, moving the hand from left to right means moving from sin to salvation, since the left side in Christianity is associated with the devil, and the right side with the divine. And with the sign of the cross from right to left, the movement of the hand is interpreted as the victory of the divine over the devil.
10. In Orthodoxy, there are two points of view on Catholics:
The first considers Catholics heretics who distorted the Niceno-Constantinopolitan Creed (by adding (lat. filioque). The second - schismatics (schismatics) who broke away from the One Catholic Apostolic Church.
Catholics, in turn, consider Orthodox schismatics who broke away from the One, Ecumenical and Apostolic Church, but do not consider them heretics. The Catholic Church recognizes that the local Orthodox Churches are true Churches that have preserved apostolic succession and the true sacraments.
11. In the Latin rite, it is common to perform baptism by sprinkling rather than immersion. The baptismal formula is slightly different.
12. In the Western rite for the sacrament of confession, confessionals are widespread - a place reserved for confession, as a rule, special cabins - confessionals, usually wooden, where the penitent knelt on a low bench to the side of the priest, sitting behind a partition with a lattice window. In Orthodoxy, the confessor and the confessor stand in front of the lectern with the Gospel and the Crucifix in front of the rest of the parishioners, but at some distance from them.
Confessionals or confessionals
The confessor and the confessor stand in front of the lectern with the Gospel and the Crucifixion
13. In the eastern rite, children begin to receive communion from infancy, in the western rite they come to the first communion only at the age of 7-8 years.
14. In the Latin rite, a priest cannot be married (with the exception of rare, specially stipulated cases) and is obliged to take a vow of celibacy before ordination, in the Eastern (for both Orthodox and Greek Catholics) celibacy is required only for bishops.
15. Lent in the Latin rite begins on Ash Wednesday, and in the Byzantine rite on Maundy Monday.
16. In the Western Rite, prolonged kneeling is customary, in the Eastern Rite - prostration, in connection with which benches with shelves for kneeling appear in Latin churches (believers sit only during Old Testament and Apostolic readings, sermons, offertoria), and for the Eastern Rite it is important that there was enough space in front of the worshiper to bow to the ground.
17. Orthodox clergy mostly wear beards. Catholic clergy are generally beardless.
18. In Orthodoxy, the departed are especially commemorated on the 3rd, 9th and 40th day after death (the day of death is taken on the first day), in Catholicism - on the 3rd, 7th and 30th day.
19. One of the sides of sin in Catholicism is considered an insult to God. According to the Orthodox view, since God is impassive, simple and unchanging, it is impossible to offend God, we only harm ourselves with sins (one who commits sin is a slave of sin).
20. Orthodox and Catholics recognize the rights of secular authorities. In Orthodoxy, there is a concept of a symphony of spiritual and secular authorities. In Catholicism, there is a concept of the supremacy of church power over secular. According to the social doctrine of the Catholic Church, the state comes from God, and therefore it should be obeyed. The right to disobey the authorities is also recognized by the Catholic Church, but with significant reservations. The Fundamentals of the Social Concept of the Russian Orthodox Church also recognizes the right to disobey if the authorities force them to deviate from Christianity or commit sinful acts. On April 5, 2015, Patriarch Kirill in his sermon on the Entry of the Lord into Jerusalem noted:
“... The same is often expected from the Church that the ancient Jews expected from the Savior. The Church should help people, allegedly, to solve their political problems, to be ... a leader in achieving these human victories ... I remember the difficult 90s, when the Church was required to lead the political process. Addressing the Patriarch or one of the hierarchs, they said: “Post your candidacies for the post of President! Lead the people to political victories! And the Church said: "Never!". Because our work is completely different… The Church serves those purposes that give people the fullness of life both here on earth and in eternity. And therefore, when the Church begins to serve the political interests, ideological fashions and passions of this age, ... she descends from that meek young donkey on which the Savior rode ... "
21. In Catholicism, there is a doctrine of indulgences (liberation from temporary punishment for sins in which the sinner has already repented, and the guilt for which has already been forgiven in the sacrament of confession). In modern Orthodoxy, there is no such practice, although earlier “permissive letters”, an analogue of indulgences in Orthodoxy, existed in the Orthodox Church of Constantinople during the period of Ottoman occupation.
22. In the Catholic West, the prevailing opinion is that Mary Magdalene is the woman who anointed the feet of Jesus in the house of Simon the Pharisee with chrism. The Orthodox Church categorically disagrees with this identification.
Apparition of the Risen Christ to Mary Magdalene 23. Catholics are obsessed with fighting any form of contraception, which is especially appropriate during the AIDS pandemic. And Orthodoxy recognizes the possibility of using some contraceptives that do not have an abortive effect, such as condoms and female caps. Of course, legally married.
24. Grace of God. Catholicism teaches that Grace is created by God for people. Orthodoxy believes that Grace is uncreated, eternal and affects not only people, but the whole creation. According to Orthodoxy, Grace is a mystical attribute and the Power of God.
25. The Orthodox use leavened bread for communion. Catholics are insipid. Orthodox receive bread, red wine (the body and blood of Christ) and warm water (“warmth” is a symbol of the Holy Spirit) during communion, Catholics receive only bread and white wine (laity only bread).
Despite differences, Catholics and Orthodox profess and preach throughout the world one faith and one teaching of Jesus Christ. Once upon a time, human mistakes and prejudices separated us, but until now, faith in one God unites us. Jesus prayed for the unity of His disciples. His students are both Catholics and Orthodox.
Until 1054 the Christian Church was one and indivisible. The split occurred due to disagreements between Pope Leo IX and the Patriarch of Constantinople Michael Cirularius. The conflict began due to the last closing of several Latin churches in 1053. For this, the papal legates excommunicated Cirularius from the Church. In response, the patriarch anathematized the papal envoys. In 1965 mutual curses were lifted. However, the schism of the Churches has not yet been overcome. Christianity is divided into three main areas: Orthodoxy, Catholicism and Protestantism.
Eastern Church
The difference between Orthodoxy and Catholicism, since both of these religions are Christian, is not very significant. However, there are still some differences in doctrine, the performance of the sacraments, etc. About which ones, we'll talk a little later. First, let's make a small overview of the main directions of Christianity.
Orthodoxy, called in the West an orthodox religion, is currently practiced by about 200 million people. Approximately 5,000 people are baptized every day. This direction of Christianity was spread mainly in Russia, as well as in some countries of the CIS and Eastern Europe.
The Baptism of Russia took place at the end of the 9th century on the initiative of Prince Vladimir. The ruler of a huge pagan state expressed a desire to marry the daughter of the Byzantine emperor Basil II, Anna. But for this he had to accept Christianity. An alliance with Byzantium was essential to strengthen the authority of Russia. At the end of the summer of 988, a huge number of Kyivans were christened in the waters of the Dnieper.
Catholic Church
As a result of the split in 1054, a separate confession arose in Western Europe. Representatives of the Eastern Church called her "Catholicos". In Greek it means "universal". The difference between Orthodoxy and Catholicism lies not only in the approach of these two Churches to some of the dogmas of Christianity, but also in the very history of development. The Western confession, compared to the Eastern one, is considered much more rigid and fanatical.
One of the most important milestones in the history of Catholicism was, for example, the Crusades, which brought much grief to the common population. The first of these was organized at the call of Pope Urban II in 1095. The last - the eighth - ended in 1270. The official goal of all crusades was the liberation of the "holy land" of Palestine and the "Holy Sepulcher" from the infidels. The actual one is the conquest of lands that belonged to Muslims.
In 1229, Pope George IX issued a decree establishing the Inquisition - an ecclesiastical court for cases of apostates from the faith. Torture and burning at the stake - this is how extreme Catholic fanaticism was expressed in the Middle Ages. In total, during the existence of the Inquisition, more than 500 thousand people were tortured.
Of course, the difference between Catholicism and Orthodoxy (this will be briefly discussed in the article) is a very large and deep topic. However, with regard to the attitude of the Church towards the population, in general terms, its traditions and basic concept can be understood. The Western denomination has always been considered more dynamic, but at the same time aggressive, in contrast to the "calm" orthodox one.
Currently, Catholicism is the state religion in most European and Latin American countries. More than half of all (1.2 billion people) modern Christians profess this particular religion.
Protestantism
The difference between Orthodoxy and Catholicism also lies in the fact that the former has remained united and indivisible for almost a millennium. In the Catholic Church in the XIV century. a split occurred. This was connected with the Reformation - a revolutionary movement that arose at that time in Europe. In 1526, at the request of the German Lutherans, the Swiss Reichstag issued a decree on the right of free choice of religion by citizens. In 1529, however, it was abolished. As a result, a protest followed from a number of cities and princes. This is where the word “Protestantism” comes from. This Christian direction is subdivided into two more branches: early and late.
At the moment, Protestantism is spread mostly in the Scandinavian countries: Canada, USA, England, Switzerland, the Netherlands. In 1948 the World Council of Churches was created. The total number of Protestants is about 470 million people. There are several denominations of this Christian direction: Baptists, Anglicans, Lutherans, Methodists, Calvinists.
In our time, the World Council of Protestant Churches is pursuing an active peacemaking policy. Representatives of this religion advocate detente of international tension, support the efforts of states in defense of peace, etc.
The difference between Orthodoxy from Catholicism and Protestantism
Of course, during the centuries of schism, significant differences arose in the traditions of the churches. The basic principle of Christianity - the acceptance of Jesus as the Savior and the Son of God - they did not touch. However, in relation to certain events of the New and Old Testaments, there are often even mutually exclusive differences. In some cases, the methods of conducting various kinds of rites and sacraments do not converge.
Orthodoxy | Catholicism | Protestantism |
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Control | Patriarch, Cathedral | World Council of Churches, Councils of Bishops |
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Organization | Bishops do not depend much on the Patriarch, they are mainly subordinate to the Council | There is a rigid hierarchy with subordination to the Pope, hence the name "Universal Church" | There are many denominations that have created the World Council of Churches. Holy Scripture is placed above the authority of the Pope |
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Holy Spirit | It is believed that it comes only from the Father | There is a dogma that the Holy Spirit proceeds both from the Father and from the Son. This is the main difference between Orthodoxy and Catholicism and Protestantism. |
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The statement is accepted that man himself is responsible for his sins, and God the Father is a completely impassive and abstract being. | It is believed that God suffers because of human sins. |
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Dogma of Salvation | By crucifixion, all the sins of mankind were atoned for. Only the original remains. That is, when committing a new sin, a person again becomes the object of God's wrath. | The man was, as it were, “ransomed” by Christ through the crucifixion. As a result, God the Father changed his anger to mercy regarding original sin. That is, a person is holy by the holiness of Christ himself. |
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Sometimes allowed | Forbidden | Allowed but frowned upon |
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Immaculate Conception of the Virgin | It is believed that the Mother of God is not spared from original sin, but her holiness is recognized | The complete sinlessness of the Virgin Mary is preached. Catholics believe that she was conceived immaculately, like Christ himself. With regard to the original sin of the Mother of God, therefore, there are also quite significant differences between Orthodoxy and Catholicism. | |||
Taking the Virgin to Heaven | It is unofficially believed that this event may have taken place, but it is not enshrined in dogmas. | The taking of the Mother of God to heaven in a physical body is a dogma | The cult of the Virgin Mary is denied |
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Only liturgy is held | Both a mass and a Byzantine-like Orthodox liturgy can be held | The Mass was rejected. Divine services are held in modest churches or even in stadiums, concert halls, etc. Only two rites are practiced: baptism and communion |
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Marriage of clergy | Allowed | Only allowed in the Byzantine Rite | Allowed |
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Ecumenical Councils | Based on the decisions of the first seven | Guided by decisions 21 (last passed in 1962-1965) | Recognize the decisions of all Ecumenical Councils, if they do not contradict each other and Holy Scripture |
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Eight-pointed with crossbeams at the bottom and at the top | A simple four-pointed Latin cross is used | Not used in worship. Worn by representatives of not all faiths |
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Used in large quantities and are equated with the Holy Scriptures. Created in strict accordance with church canons | They are considered only decoration of the temple. They are ordinary paintings on a religious theme. | Not used |
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Old Testament | Recognized as Hebrew and Greek | Greek only | Only Jewish canonical |
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Absolution | The ceremony is performed by a priest | Not allowed |
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Science and religion | Based on scientists' assertion, dogmas never change. | Dogmas can be adjusted in accordance with the point of view of official science | |||
Christian cross: differences
Disagreements regarding the descent of the Holy Spirit are the main difference between Orthodoxy and Catholicism. The table also shows many other, albeit not too significant, but still discrepancies. They arose long ago, and, apparently, none of the churches expresses a special desire to resolve these contradictions.
There are differences in the attributes of different areas of Christianity. For example, the Catholic cross has a simple quadrangular shape. The Orthodox have eight-pointed. The orthodox Eastern Church believes that this type of crucifix most accurately conveys the shape of the cross described in the New Testament. In addition to the main horizontal bar, it contains two more. The upper one personifies a tablet nailed to the cross and containing the inscription "Jesus of Nazarene, King of the Jews." The lower slanting crossbar - a prop for the feet of Christ - symbolizes the "righteous measure".
Table of differences of crosses
The image of the Savior on the crucifix used in the Sacraments is also something that can be attributed to the topic "the difference between Orthodoxy and Catholicism." The western cross is a little different from the eastern one.
As you can see, in relation to the cross there is also a quite noticeable difference between Orthodoxy and Catholicism. The table shows this clearly.
As for the Protestants, they consider the cross to be a symbol of the Pope, and therefore they practically do not use it.
Icons in different Christian directions
So, the difference between Orthodoxy and Catholicism and Protestantism (the table of comparisons of crosses confirms this) in relation to paraphernalia is quite noticeable. There are even greater discrepancies in these directions in icons. The rules for depicting Christ, the Mother of God, saints, etc. may differ.
Below are the main differences.
The main difference between an Orthodox icon and a Catholic one is that it is written in strict accordance with the canons established back in Byzantium. Western images of saints, Christ, etc., strictly speaking, have nothing to do with the icon. Usually such paintings have a very broad plot and are painted by ordinary, non-church artists.
Protestants consider icons to be a pagan attribute and do not use them at all.
Monasticism
With regard to leaving worldly life and devoting oneself to the service of God, there is also a significant difference between Orthodoxy and Catholicism and Protestantism. The comparison table above shows only the main differences. But there are other differences, also quite noticeable.
For example, in our country, each monastery is practically autonomous and is subordinate only to its own bishop. Catholics have a different organization in this regard. Monasteries are united in the so-called Orders, each of which has its own head and its charter. These associations may be scattered throughout the world, but nevertheless they always have a common leadership.
Protestants, unlike Orthodox and Catholics, reject monasticism altogether. One of the inspirers of this teaching - Luther - even married a nun.
Church Sacraments
There is a difference between Orthodoxy and Catholicism in relation to the rules for conducting various kinds of rituals. In both of these Churches, 7 sacraments are accepted. The difference is primarily in the meaning attached to the main Christian rites. Catholics believe that the sacraments are valid whether a person is in tune with them or not. According to the Orthodox Church, baptism, chrismation, etc., will be effective only for believers who are completely disposed towards them. Orthodox priests even often compare Catholic rites with some kind of pagan magical ritual that operates regardless of whether a person believes in God or not.
The Protestant Church practices only two sacraments: baptism and communion. Everything else is considered superficial and rejected by representatives of this trend.
Baptism
This main Christian sacrament is recognized by all churches: Orthodoxy, Catholicism, Protestantism. Differences are only in the ways of performing the ceremony.
In Catholicism, it is customary for babies to be sprinkled or doused. According to the dogmas of the Orthodox Church, children are completely immersed in water. Recently, there has been some deviation from this rule. However, now the ROC is again returning in this rite to the ancient traditions established by the Byzantine priests.
The difference between Orthodoxy and Catholicism (the crosses worn on the body, like large ones, may contain the image of an “orthodox” or “Western” Christ) in relation to the performance of this sacrament, therefore, is not very significant, but it still exists.
Protestants usually perform the rite of baptism also with water. But in some denominations it is not used. The main difference between Protestant baptism and Orthodox and Catholic baptism is that it is performed exclusively for adults.
Differences in the sacrament of the Eucharist
We have considered the main differences between Orthodoxy and Catholicism. This is an attitude to the descent of the Holy Spirit and to the virginity of the birth of the Virgin Mary. Such significant divergences have emerged over the centuries of schism. Of course, they are also present in the celebration of one of the main Christian sacraments - the Eucharist. Catholic priests take communion only with bread, and unleavened. This church product is called wafers. In Orthodoxy, the sacrament of the Eucharist is celebrated with wine and ordinary yeast bread.
In Protestantism, not only members of the Church, but also anyone who wishes is allowed to receive communion. Representatives of this branch of Christianity celebrate the Eucharist in the same way as the Orthodox - with wine and bread.
Contemporary Church Relations
The split of Christianity occurred almost a thousand years ago. And during this time, the churches of different directions failed to agree on unification. Disagreements regarding the interpretation of Holy Scripture, paraphernalia and rituals, as you see, have survived to this day and have even intensified over the centuries.
Relations between the two main confessions, Orthodox and Catholic, are also rather ambiguous in our time. Until the middle of the last century, serious tensions remained between these two churches. The key concept in the relationship was the word "heresy".
Recently, this situation has changed a little. If earlier the Catholic Church considered Orthodox Christians almost a bunch of heretics and schismatics, then after the Second Vatican Council it recognized the orthodox Sacraments as valid.
Orthodox priests did not officially establish such an attitude towards Catholicism. But the completely loyal acceptance of Western Christianity has always been traditional for our church. However, of course, some tension between Christian denominations still persists. For example, our Russian theologian A. I. Osipov does not have a very good attitude towards Catholicism.
In his opinion, there is a more than noteworthy and serious difference between Orthodoxy and Catholicism. Osipov considers many saints of the Western Church almost crazy. He also warns the Russian Orthodox Church that, for example, cooperation with the Catholics threatens the Orthodox with complete submission. However, he repeatedly mentioned that among Western Christians there are wonderful people.
Thus, the main difference between Orthodoxy and Catholicism is the attitude towards the Trinity. The Eastern Church believes that the Holy Spirit proceeds only from the Father. Western - both from the Father and from the Son. There are other differences between these denominations. However, in any case, both churches are Christian and accept Jesus as the Savior of mankind, whose coming, and therefore Eternal life for the righteous, is inevitable.
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Whether we believe in the Lord or not, we all believe in something higher. The population of the globe professes a large number of different religions. Which one to follow is only your decision. So, for example, Orthodoxy and Catholicism are most often found among the population of our country. Increasingly, people are asking the question of how the Catholic faith differs from the Orthodox?
Christianity is divided into 3 branches:
- Catholicism,
- Orthodoxy,
- Protestantism.
There is no single Protestant church, and the Orthodox may include several independent churches (Serbian, Georgian, Russian, Romanian, Greek and other Orthodox churches). Each of them is headed by patriarchs, metropolitans and archbishops. What they have in common is communication with each other and prayers, as well as the sacraments. But it is also worth noting that world Orthodoxy does not have a single leadership.
Catholicism is the only Universal Church. It is headed by the Pope. Parts of it, which are located all over the world, constantly communicate and share a single creed. It has a division into rituals. But although such Catholics belong to different rites, they are still part of the single Catholic Church.
Church difference
There are a number of factors that determine how the Catholic Church differs from the Orthodox:
- Different understanding of the unity of the church. The Orthodox share the sacraments and one faith, and the Catholics include in all this a single head of the church - the Pope.
- The difference is in the understanding of catholicity and universality. For the Orthodox, each local church, headed by a bishop, embodies the Universal Church, and Catholics add to this that it must still have a connection with the local Roman Catholic Church.
- Catholics note in the Creed that the Holy Spirit comes from the Son and the Father, while the Orthodox say that he came only from the Father.
- There is also a difference in the understanding of the sacrament of marriage. Catholics say that marriages are concluded once and for all, and the Orthodox Church can dissolve a marriage in some cases.
- In Catholicism there is such a thing as purgatory, which is not in Orthodoxy.
- Catholics adopted the dogma of the Immaculate Conception of the Virgin Mary. This suggests that she was not touched by original sin. The Orthodox honor the holiness of the Mother of God, but believe that she, like all people, was born with original sin.
- In Catholicism, there is a dogma that Mary, body and soul, is in heaven. In Orthodoxy, they also believe in this, but they did not back it up with dogma.
- The dogma of Catholicism also lies in the primacy of the Pope over the Church in matters of morality and faith, government and discipline. In Orthodoxy, such supremacy is not supported.
- Orthodoxy carries one rite. It is also in Catholicism and is called Byzantine, and is also one of several.
- In Catholicism there is a dogma about the infallibility of the Pope, while the Orthodox believe only in the infallibility of the decisions of the Ecumenical Councils.
- Orthodox take decisions only 7 Ecumenical Councils, and Catholics are guided by 21.
The split of the church into Catholic and Orthodox
It is impossible to describe in a nutshell the reasons for the division of the church into Catholic and Orthodox. But it is still possible to shed some light on this situation.
The main impetus for this incident was the long tense political situation between Constantinople and Rome. The main attention was directed to the peculiarities of the dogma, ritual and disciplinary customs, traditions and features of the hierarchical church structure, which were not characteristic of the East.
The situation was aggravated by the difference in mentalities, cultures, as well as national characteristics of the East and West. The reasons for the split of the Orthodox and Catholic churches include the lack of full communication and mutual interest, the rooting of peculiar traditions took place. The culmination of the division of a single church happened at the beginning of the 11th century. In 1054, the Pope of Rome and the Patriarch of Constantinople were proclaimed vicars. The final division occurred after 1024.
Frequently asked Questions
There are a large number of questions that interest many people. The level of spirituality is different for everyone and not everyone can correctly answer questions or solve tasks.
Is it possible for an Orthodox to enter a Catholic church
The priests say that it is possible for an Orthodox to go to a Catholic church, but it is impossible to take part in the rites. The same applies to Catholics about Orthodox churches. It happens that people want to change their faith and accept the rite of baptism. This issue must be resolved directly with the clergyman.
Why Orthodox Christians Celebrate Christmas on January 7th
Another question is why Catholics celebrate Christmas on December 25, and Orthodox on January 7? This difference arose due to the difference in the Gregorian and Julian calendars. Catholics who live according to the Gregorian calendar celebrate on the night of December 24-25. Among the Orthodox, the Julian calendar operates, which the difference between them was originally 1 day, and eventually amounted to 13 days. Over time, it was decided to change the Julian calendar, but the difference remained.
That is why Christmas is celebrated by the Orthodox on the night of January 6-7. But not all Orthodox churches have accepted this attitude. Some local Orthodox churches still celebrate this holiday on December 25th. Many still consider the celebration of Christmas on December 25 to be correct. It has to do with fasting as well. After all, many Orthodox, like Catholics, celebrate the New Year. But how can you celebrate this holiday if the post ends only on January 7?
The choice of faith is not always up to us. It happens that our parents make this decision for us. The most important thing is not to rush from one extreme to another. Before you decide to change your faith, you need to clearly understand all the subtleties, both positive and negative.
The Lord is always with you!