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Sadly, divisions within churches have occurred throughout history. However, one schism – called the Great Schism – was perhaps the most tragic for the Christian Church. After almost a thousand years after it happened, there is still no reason to believe it will be healed any time soon. In this article, we review the similarities and differences between the Orthodox and Catholic Churches.<\/span><\/p>\n The Great Schism occurred in 1054, although disagreements between the eastern and western parts of the Church had existed before. The Great Schism was far from the first division between the churches: Photius’ controversy is an example of an earlier schism.\u00a0<\/span><\/p>\n The division of the Church into two parts happened because each part was going its way, even though they remained united for some time. The West and East had different rites and had distinct theological and liturgical traditions. The Eastern and Western churches gave divergent answers to questions of worship, which sometimes created conflicts. Sadly, it was not always possible for both Churches to remain in dialogue due to great distances and the difficulties of travel. Letters could take months or years to reach their addressees.\u00a0<\/span><\/p>\n Naturally, these circumstances were highly conducive to divisions. The narrative below may seem an over-simplification, but a detailed exploration of the causes of the schism would take volumes of text.<\/span><\/p>\n Orthodoxy has come to refer to the faith of the eastern part of the Single Church, although the term itself was introduced in the second century AD. The Orthodox are most concerned with the preservation of the purity of the apostolic faith, which is what the term means. “Orthodoxia” translates from Greek as “true worship”.<\/span><\/p>\n Catholicism refers to the Western Christian Church. The term “Catholic” is also ancient and was first used in the epistle to the Smyrnans by St Ignatius the God-Bearer. It means “universal” or “ecumenical” and is used in the Niceno-Constantinopolitan Creed: “\u0395\u1f30\u03c2 \u03bc\u03af\u03b1\u03bd, \u1f01\u03b3\u03af\u03b1\u03bd, \u03ba\u03b1\u03b8\u03bf\u03bb\u03b9\u03ba\u1f74\u03bd \u03ba\u03b1\u1f76 \u1f00\u03c0\u03bf\u03c3\u03c4\u03bf\u03bb\u03b9\u03ba\u1f74\u03bd \u1f18\u03ba\u03bb\u03b7\u03c3\u03af\u03b1\u03bd” – “I believe in one Holy, Catholic and Apostolic Church”. Catholic teachings emphasise some teachings of the Holy Fathers over others and treat as dogmas the ideas and concepts that receive controversial interpretations in the Church Tradition.<\/span><\/p>\n Basis for comparison<\/span><\/p>\n<\/td>\n Orthodoxy<\/span><\/p>\n<\/td>\n Catholicism<\/span><\/p>\n<\/td>\n<\/tr>\n Origin<\/span><\/p>\n<\/td>\n Both Churches are part of the once united, Universal Church founded by the Lord Jesus Christ Himself.<\/span><\/p>\n<\/td>\n Administrative structure<\/span><\/p>\n<\/td>\n The head of the Church is Jesus Christ. The Church is divided into several independent patriarchates and independent or autocephalous churches. The supreme organ of church government is the Council.\u00a0<\/span><\/p>\n<\/td>\n The head of the Church is the Roman Pope, the Vicar of Christ on earth. For Catholics, the pope is an exceptional figure, possessing infallibility in matters of doctrine. Decisions of a church council are valid only after approval by the Pope.\u00a0<\/span><\/p>\n<\/td>\n<\/tr>\n Hierarchy<\/span><\/p>\n<\/td>\n There is a three-level hierarchy of the clergy: deacon, presbyter and bishop.<\/span><\/p>\n<\/td>\n Calendar<\/span><\/p>\n<\/td>\n Depending on the decision of each local Church the Julian, New Julian or Gregorian calendars are used.\u00a0<\/span><\/p>\n<\/td>\n The Gregorian calendar is used.<\/span><\/p>\n<\/td>\n<\/tr>\n Biblical canon<\/span><\/p>\n<\/td>\n Both Churches share the same New Testament Canon (4 Gospels, 14 Epistles of st. apostle Paul, 7 Ecumenical Epistles, the book of Acts, the book of Revelation).\u00a0<\/span><\/p>\n Orthodox and Catholic Old Testament canon includes 39 books.<\/p>\n There are also 11 non-canonical books: Tobias, Judith, Wisdom of Solomon, Sirach, Baruch, 1 Maccabees, 2 Maccabees, 3 Maccabees, 2 Esdras, 3 Esdras, the Letter of Jeremiah. Although these books are not part of the canon, they are considered edifying.<\/p>\n<\/td>\n There are 7 deuterocanonical (greek ‘deuteros’ means ‘second’) books in the Catholic Biblical canon: Tobias, Judith, 1 Maccabees, 2 Maccabees, Wisdom of Solomon, Sirach and Baruch. There are also additions to books of Esther and Daniel that are deuterocanonical.\u00a0<\/span><\/p>\n<\/td>\n<\/tr>\n Rites, customs, practices<\/span><\/p>\n<\/td>\n Worship rite<\/span><\/p>\n<\/td>\n The Byzantine rite is the most common. Some churches in Europe and America practice the Latin rite, and even more rarely the Gallican rite. The Latin and Byzantine rites are both viewed as equally salvific in the Orthodox and the Catholic Churches.<\/span><\/p>\n<\/td>\n The Roman Catholic Church keeps to the Latin rite. Local Catholic churches, also called Eastern Catholic churches, may use the Eastern rites (Byzantine, Syriac, etc.). Such churches keep the rite and canon law but are fully subordinate to Rome.<\/span><\/p>\n<\/td>\n<\/tr>\n Icons<\/span><\/p>\n<\/td>\n Icons are venerated in both Churches but understand the meaning and significance of icons somewhat differently.<\/span><\/p>\n Orthodox icons mainly depict the image of a saint in heavenly glory, that is, free from the imperfections of earthly life.<\/span><\/p>\n<\/td>\n Catholic icons underline the sensuous and\/or realistic representation of a saint or event.\u00a0 Most Catholic churches have noticeably fewer icons than the average Orthodox church. In addition to icons, statues are widely venerated by Catholics, an uncommon practice among the Orthodox.<\/span><\/p>\n<\/td>\n<\/tr>\n Fasting<\/span><\/p>\n<\/td>\n One-day fasting is on Wednesdays and Fridays, except for great feasts. Four fasting periods: Christmas, Great Lent, St. Peter’s and Dormition. In terms of diet, fasting means avoiding meat, eggs, dairy products and fish. on certain days.<\/span><\/p>\n<\/td>\n Fasting is practised one day a week, on Fridays, except on great feasts.\u00a0 There are two fasting periods: the Christmas fast and the Lenten fast.\u00a0 In food, fasting means avoidance of meat.<\/span><\/p>\n<\/td>\n<\/tr>\n Celibacy rule for the clergy<\/span><\/p>\n<\/td>\n A candidate for the clergy may choose whether to marry or to remain celibate.\u00a0 Deacons and priests may marry, but a bishop must be celibate. The dissolution of a marriage is not acceptable for a clergyman.<\/span><\/p>\n<\/td>\n Celibacy is a strict rule for all priests except deacons.\u00a0 Eastern Catholic local churches may have other rules of celibacy according to their canonical law.<\/span><\/p>\n<\/td>\n<\/tr>\n Monasticism<\/span><\/p>\n<\/td>\n Monastic life is based on the Tipikon, a statute which regulates its liturgical and monastic aspects. Nevertheless, each monastery has particularities and customs of its own.<\/span><\/p>\n<\/td>\n There are more than fifty monastic orders. Each has its charter, which brings considerable diversity to Catholic monasticism.\u00a0<\/span><\/p>\n<\/td>\n<\/tr>\n Veneration of the saints<\/span><\/p>\n<\/td>\n Catholics and Orthodox both venerate the saints glorified before the Great Schism. After the Schism, only saints belonging to the Orthodox Church are venerated.<\/span><\/p>\n<\/td>\n Some saints who belonged to the Orthodox Church after the schism are also venerated.<\/span><\/p>\n<\/td>\n<\/tr>\n Feasts<\/span><\/p>\n<\/td>\n Many feasts are common to both faiths. For example, Christmas, Easter, Ascension, etc. Some feasts are celebrated only by the Orthodox, e.g. the Protection of the Theotokos (in the Russian Church) and The Origin of the Precious Wood honest and life-giving Cross of the Lord.<\/span><\/p>\n<\/td>\n Some feasts are celebrated by Catholics only. Examples: the Immaculate Heart of the Blessed Virgin Mary, the Heart of Christ, and the Body and Blood of Christ.<\/span><\/p>\n<\/td>\n<\/tr>\n Ecumenical Councils<\/span><\/p>\n<\/td>\n Seven Ecumenical Councils are recognized: Nicaea in 325, Constantinople in 381, Ephesus in 431, Chalcedon in 451, II in 680 and II Nicaea in 787. No Ecumenical Council could be possible before the restoration of the unity of the Church.<\/span><\/p>\n<\/td>\n In addition to the seven Councils recognised by the Orthodox, there are fourteen more (twenty-one Ecumenical Councils in total). The last Ecumenical Council took place from 1962 to 1965 and was called the Second Vatican Council.<\/span><\/p>\n<\/td>\n<\/tr>\n Attributes of God<\/span><\/p>\n<\/td>\n For the most part, Catholics and Orthodox share the same ideas of God. God is unique, immutable, eternal, omnipresent, wise, omniscient, holy, true and loving Creator and Sustainer of the universe.<\/span><\/p>\n<\/td>\n Manifestations of God\u2019s actions in\u00a0 the world<\/span><\/p>\n<\/td>\n The dogma of the Most Holy Trinity is confessed, and similarly the divinity of Christ. The action of God in the world is seen as the manifestation of divine energy. The Divine energy is indivisible and of one essence with God. In other words, God Himself is present in the world and connects the human being to God through His energies.<\/span><\/p>\n<\/td>\n No doctrine of divine energies is preached. God’s actions in the world are creations and are separate from God.\u00a0<\/span><\/p>\n<\/td>\n<\/tr>\n Views on the proceeding of the Holy Spirit\u00a0<\/span><\/p>\n<\/td>\n The descent of the Holy Spirit from the Father is confessed.<\/span><\/p>\n<\/td>\n Even before the Great Schism, the Council of Toledo in 681 amended the Creed of the Western Church, according to which the Holy Spirit proceeds from both the Father and the Son. This doctrine was subsequently enshrined only in the Catholic Church, while the Orthodox Church condemned it as heresy. \u00a0 This doctrine was called the “filioque”, which is Latin for “and of the Son”. The filioque was originally adopted to combat Arianism.<\/span><\/p>\n<\/td>\n<\/tr>\n Teachings on the Theotokos<\/span><\/p>\n<\/td>\n The Mother of God is widely venerated in both Churches. Her exceptional holiness, the Virginity of God, is recognized.<\/span><\/p>\n<\/td>\n Immaculate conception of the Theotokos<\/span><\/p>\n<\/td>\n Mary was undoubtedly God’s holy Chosen, but still an ordinary person in terms of human nature.<\/span><\/p>\n<\/td>\n The Virgin Mary herself was conceived immaculately, free from the consequences of original sin, and sinless.<\/span><\/p>\n<\/td>\n<\/tr>\n Ascension of the Theotokos<\/span><\/p>\n<\/td>\n The doctrine that the Virgin Mary’s body was taken to heaven after her Assumption has some substance in Tradition. Nevertheless, it cannot be asserted unequivocally.\u00a0<\/span><\/p>\n<\/td>\n The doctrine of the Ascension of the Virgin Mary was proclaimed as dogma in 1950.<\/span><\/p>\n<\/td>\n<\/tr>\n Sacraments of the Church<\/span><\/p>\n<\/td>\n Who performs the sacraments?<\/span><\/p>\n<\/td>\n Both Churches recognise the seven Sacraments, and acknowledge that a canonical clergyman must administer the Sacraments; they also proclaim the presence of a visible sign of their administration (the substance of the Sacrament) and the requirement of faith on the part of the recipient of the Sacrament. God is the One who performs the sacrament.<\/span><\/p>\n<\/td>\n The sacrament is performed by God, but the priest acts in persona Christi – in the person of Christ. That is, God acts directly through the hands of the priest.<\/span><\/p>\n<\/td>\n<\/tr>\n Baptism<\/span><\/p>\n<\/td>\n The baptismal formula is used: “The servant of God is baptised…”.<\/span><\/p>\n<\/td>\n The baptismal formula used is “I baptise you…”.<\/span><\/p>\n<\/td>\n<\/tr>\n Anointment<\/span><\/p>\n<\/td>\n Is performed immediately after Baptism.<\/span><\/p>\n<\/td>\n It is called Confirmation. It is performed only after the baptised person has reached the age of fourteen.<\/span><\/p>\n<\/td>\n<\/tr>\n Penitence<\/span><\/p>\n<\/td>\n For the Holy Sacrament to be valid, a penitent attitude must be present.<\/span><\/p>\n<\/td>\n Repentance is not an absolute requirement for a valid confession. It is sufficient for the penitent to have remorse.\u00a0<\/span><\/p>\n<\/td>\n<\/tr>\n Communion<\/span><\/p>\n<\/td>\n Leavened bread is used.<\/span><\/p>\n During Communion, the Body and Blood of Christ are offered to everyone.<\/span><\/p>\n<\/td>\n Unleavened bread is used.\u00a0 Only the priest takes communion of the body and blood. The laity only receive Communion with the Body.<\/span><\/p>\n<\/td>\n<\/tr>\n Marriage<\/span><\/p>\n<\/td>\n Direct participation of the wedded couple in the order of the sacrament is required. The priest blesses the couple, joins their hands and puts the rings on the fingers of the newlyweds. Dissolution of a marriage is possible.\u00a0<\/span><\/p>\n<\/td>\n The declaration of the wish of the man and a woman to marry is sufficient for a marriage to be considered ecclesiastical and consecrated. Although there is also a direct ecclesiastical ordinance of marriage.\u00a0 As a matter of principle, marriages cannot be dissolved. However, a dispensation is possible, i.e. a declaration of a marriage to be null and void.<\/span><\/p>\n<\/td>\n<\/tr>\n Priesthood<\/p>\n<\/td>\n In both Churches, apostolic succession is maintained, which is considered the foundation of the priesthood.<\/span><\/p>\n<\/td>\n There is a separate rank of cardinals – the highest rank of the clergy after the pope, who belonged, de-facto – to every degree of the priesthood.\u00a0 Before 1917, even laymen could be ordained cardinals, but after 1917 this possibility was reserved only for priests or bishops.\u00a0 From 1962, cardinals could be selected only from bishops, and only with the blessing of the pope, from priests.<\/span><\/p>\n<\/td>\n<\/tr>\n Extreme Unction<\/span><\/p>\n<\/td>\n It is performed on the sick. The oil may be consecrated by a presbyter or a bishop.<\/span><\/p>\n<\/td>\n Performed only on a dying person. The oil can only be consecrated by a bishop.<\/span><\/p>\n<\/td>\n<\/tr>\n Validity of the sacraments of the other church<\/span><\/p>\n<\/td>\n The sacraments are recognized as valid in both Churches, with some conditions.\u00a0 By oikonomia, when converting from Catholicism to Orthodoxy, Baptism, Anointing, Marriage, and Ordination are not repeated. The Orthodox may not participate in the sacraments of the Catholics.\u00a0<\/span><\/p>\n<\/td>\n The sacraments of the Orthodox are fully recognised by Catholics.\u00a0 On conversion from Orthodoxy to Catholicism, the Sacraments of Baptism, Anointing, Marriage and Ordination are not administered again.\u00a0 According to Canon 844 of the Code of Canon Law, Catholics are allowed to participate in the Sacraments of Penance, Communion and Holy Communion with the Orthodox in the absence of a Catholic church or for “genuine spiritual benefit. \u00a0 Where the Orthodox wish to participate in such Sacraments with Catholics, they must have permission to do so from a Catholic priest.\u00a0<\/span><\/p>\n<\/td>\n<\/tr>\n Teachings on the afterlife<\/span><\/p>\n<\/td>\n After death, the soul is believed to undergo a succession of trials set up by demons to prevent it from reaching the Throne of God. Nevertheless, the doctrine of posthumous ordeals is preached as a dogma.<\/span><\/p>\n<\/td>\n It is preached as dogma that the souls of deceased believers in need of purification from sins go through a purgatory – before they are united with God.<\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n \u00a0<\/p>\n Thankfully, both Churches can still agree on most of the fundamental tenets of each other’s doctrine. Nevertheless, considerable differences remain, that is theological, and also historical and cultural.\u00a0<\/span><\/p>\n Some of the most persistent disagreements are as follows:<\/span><\/p>\n \u2014 The Catholic doctrine of the Filioque, which, in the Orthodox opinion, undermines the Father’s role in the Holy Trinity by proclaiming the Son equal to the Father. The Orthodox believe that such a view contradicts the Holy Scripture and the Church Tradition.<\/span><\/p>\n \u2014 Recognition of papal supremacy, i.e. the teaching that the Pope, as the physical head of the Church, has immediate, supreme, universal jurisdiction over every Christian. The Orthodox underline that before the Great Schism, the pope was first among equals in the pentarchy, but lost this dignity when the doctrine of the absolute supremacy of the Roman High Priest was accepted (cf. Mt 23:12).<\/span><\/p>\nWhen and why did Christianity split into Orthodoxy and Catholicism?<\/span><\/h3>\n
What is Orthodoxy<\/span><\/h3>\n
What is Catholicism<\/span><\/h3>\n
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<\/p>\nMain similarities and differences between Orthodoxy and Catholicism<\/span><\/h3>\n
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\n \n \n \n \n \n \n \u00a0<\/td>\n<\/tr>\n \n \n \n \n \n \n \n \u00a0<\/td>\n<\/tr>\n \n \n \n \n \n \n \n \n \n \n \u00a0<\/td>\n \u00a0<\/td>\n<\/tr>\n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \u00a0<\/td>\n<\/tr>\n \n \n \n \n \n \n \n \n \n \n \n \u00a0<\/td>\n<\/tr>\n \n \n \n \n \n \n \n \n \n \n \u00a0<\/td>\n \u00a0<\/td>\n<\/tr>\n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n Conclusion\u00a0<\/span><\/h3>\n
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