Ecclesiastical differences between the Catholic Church and the Eastern Orthodox Church

Last updated

The Church of the Holy Sepulchre in Jerusalem - a centre of pilgrimage long shared and disputed between the Catholic, Eastern Orthodox, and Oriental Orthodox churches. Jerusalem Holy Sepulchre BW 1.JPG
The Church of the Holy Sepulchre in Jerusalem – a centre of pilgrimage long shared and disputed between the Catholic, Eastern Orthodox, and Oriental Orthodox churches.

Several differences exist within the organizational structures and governance of the Catholic Church and the Eastern Orthodox Church. These are distinguished from theological differences which are differences in dogma and doctrine. A number of disagreements over matters of ecclesiology developed slowly between the Western and Eastern wings of the State church of the Roman Empire centered upon the cities of Rome (considered to have fallen in 476) and New Rome/Constantinople (also considered to have "fallen" in 1453) respectively. The disputes were a major factor in the formal East-West Schism between Pope Leo IX and Patriarch Michael I in 1054 and are largely still unresolved between the churches today.

Contents

Papal authority

1881 illustration depicting papal infallibility Illustration for Papal Infallibility page 131 Christ in His Church by Lucas Caspar Businger.jpg
1881 illustration depicting papal infallibility

Many of the issues that currently separate the two churches are ecclesiastical. Principal among them is the meaning of papal primacy within any future unified church. The Orthodox insist that it should be a "primacy of honor", as in the ancient church and not a "primacy of authority", [1] whereas the Catholic Church sees the pontiff's role as requiring for its exercise power and authority the exact form of which is open to discussion with other Christians. [2]

The declaration of Ravenna in 2007 re-asserted these beliefs and re-stated the notion that the bishop of Rome is indeed the protos ("first" in Greek), although future discussions are to be held on the concrete ecclesiastical exercise of papal primacy. Hierarchs within the Russian Church have condemned the document and reassert that Papal authority as is held in the West is not historically valid. [3] [4] The Orthodox view of the Papacy would be Primus inter pares without power of jurisdiction. [5] [6]

Canonical territory

A canonical territory is a geographical area seen as belonging to a particular patriarchate or autocephalous Church as its own. The concept is found not only in the Eastern Orthodox Church, but also in the Catholic Church, and is mentioned extensively in the Code of Canons of the Eastern Churches. [7]

The issue of canonical territory has proven to be a significant point of dispute in Russia, with the Moscow Patriarchate being opposed on one hand to the influence of the Patriarch of Constantinople in Ukraine, and on the other to perceived Catholic influence within Russia itself. [8]

Ecclesiological economy

A major point of difference is with the style of church government. The Orthodox Church has always maintained the position of collegiality of the bishops. The Orthodox Church has also emphasised 'economia', or a certain amount of flexibility in the rules depending upon the exigencies of a particular situation. The administrative structure of the Orthodox church is closer to a confederacy in structure, with no functioning centralization as a constant.

In the synods of the Orthodox Church, the highest authorities in each Church community are brought together. Unlike the pope in the Catholic Church, no central individual or figure has the absolute (and "infallible") last word on church doctrine and administration. In practice, this has sometimes led to divisions among Greek, Russian, Bulgarian and Ukrainian Orthodox churches, as no central authority can serve as a rallying point for various internal disputes.

However, in contrast with the picture presented by the Russian religious poet Aleksey Khomyakov more than a century earlier, [9] the Catholic Church's Second Vatican Council reasserted the importance of collegiality, clarifying that "primatial authority is inseparable from collegiality and synodality" and that "the Bishop of Rome is a brother among brothers who are sacramentally all equal in the episcopate. [10]

Rejection of Eastern Catholic Churches

At a meeting in Balamand, Lebanon in June 1993, the Joint International Commission for Theological Dialogue Between the Catholic Church and the Orthodox Church [11] declared that these initiatives that "led to the union of certain communities with the See of Rome and brought with them, as a consequence, the breaking of communion with their Mother Churches of the East ... took place not without the interference of extra-ecclesial interests"; [12] and that:

At the same time, the Commission stated:

Apostolic succession and sacraments

Some Orthodox Churches do not require baptism of a convert already baptized in the Catholic Church. Most Orthodox Churches allow marriages between members of the Catholic Church and the Orthodox Church. For example, the Church of Greece would allow an Orthodox man to marry a Catholic bride in its church, providing the wife vows the children will be baptized Orthodox.[ citation needed ]

Because the Catholic Church respects their celebration of the Mass as a true sacrament, intercommunion with the Eastern Orthodox in "suitable circumstances and with Church authority" is both possible and encouraged. [14]

The Catholic Church allows its clergy to administer the sacraments of Penance, the Eucharist and Anointing of the Sick to members of the Eastern Orthodox Church, if these spontaneously ask for the sacraments and are properly disposed. [15] It also allows Catholics who cannot approach a Catholic minister to receive these three sacraments from clergy of the Eastern Orthodox Church, whenever necessity requires or a genuine spiritual advantage commends it, and provided the danger of error or indifferentism is avoided. [16] Catholic canon law allows marriage between a Catholic and an Orthodox only if permission is obtained from the Catholic bishop. [17] However Holy sacraments in the Catholic Church and Syrian Orthodox Church are treated as same and accepted each other as identified by His Holiness John Paul II, Bishop of Rome and Pope of the Catholic Church, and His Holiness Moran Mar Ignatius Zakka I Iwas, Patriarch of Antioch and All the East and Supreme head of the Universal Syrian Orthodox Church Vatican announced Agreement between Catholic Pope and Syrian Orthodox Partiarch

The Code of Canons of the Eastern Churches authorizes the local Catholic bishop to permit a Catholic priest, of whatever rite, to bless the marriage of Orthodox faithful who being unable without great difficulty to approach a priest of their own Church, ask for this spontaneously. [18] In exceptional circumstances Catholics may, in the absence of an authorized priest, marry before witnesses. If a priest who is not authorized for the celebration of the marriage is available, he should be called in, although the marriage is valid even without his presence. [19] The Code of Canons of the Eastern Churches specifies that, in those exceptional circumstances, even a "non-Catholic" priest (and so not necessarily one belonging to an Eastern Church) may be called in. [20]

See also

Related Research Articles

<span class="mw-page-title-main">Eastern Orthodox Church</span> Second-largest Christian church

The Eastern Orthodox Church, officially the Orthodox Catholic Church, and also called the Greek Orthodox Church or simply the Orthodox Church, is the second-largest Christian church, with approximately 230 million baptised members. It operates as a communion of autocephalous churches, each governed by its bishops via local synods. The church has no central doctrinal or governmental authority analogous to the head of the Catholic Church. Nevertheless, the Ecumenical Patriarch of Constantinople is recognised by them as primus inter pares, a title formerly given to the patriarch of Rome. As one of the oldest surviving religious institutions in the world, the Eastern Orthodox Church has played an especially prominent role in the history and culture of Eastern and Southeastern Europe.

<span class="mw-page-title-main">Ultramontanism</span> Clerical political conception within the Catholic Church

Ultramontanism is a clerical political conception within the Catholic Church that places strong emphasis on the prerogatives and powers of the Pope. It contrasts with Gallicanism, the belief that popular civil authority—often represented by the monarch's or state's authority—over the Church is comparable to that of the Pope.

The highest-ranking bishops in Eastern Orthodoxy, Oriental Orthodoxy, the Catholic Church, the Hussite Church, Church of the East, and some Independent Catholic Churches are termed patriarchs.

<span class="mw-page-title-main">Eastern Catholic Churches</span> 23 Eastern Christian churches in the Catholic Church

The Eastern Catholic Churches or Oriental Catholic Churches, also called the Eastern-Rite Catholic Churches, Eastern Rite Catholicism, or simply the Eastern Churches, are 23 Eastern Christian autonomous particular churches of the Catholic Church, in full communion with the Pope in Rome. Although they are distinct theologically, liturgically, and historically from the Latin Church, they are all in full communion with it and with each other. Eastern Catholics are a minority within the Catholic Church; of the 1.3 billion Catholics in communion with the Pope, approximately 18 million are members of the eastern churches. The largest numbers of Eastern Catholics may be found in Eastern Europe, Eastern Africa, the Middle East, and India. As of 2022, the Syro-Malabar Church is the largest Eastern Catholic Church, followed by the Ukrainian Greek Catholic Church.

<span class="mw-page-title-main">Traditionalist Catholicism</span> Catholic religious movement

Traditionalist Catholicism is a movement that emphasizes beliefs, practices, customs, traditions, liturgical forms, devotions and presentations of teaching associated with the Catholic Church before the Second Vatican Council (1962–1965). Traditionalist Catholics particularly emphasize the Tridentine Mass, the Roman Rite liturgy largely replaced in general use by the post-Second Vatican Council Mass of Paul VI.

<span class="mw-page-title-main">Metropolitan bishop</span> Ecclesiastical office

In Christian churches with episcopal polity, the rank of metropolitan bishop, or simply metropolitan, pertains to the diocesan bishop or archbishop of a metropolis.

<span class="mw-page-title-main">East–West Schism</span> Split of Eastern and Western churches

The East–West Schism, also known as the Great Schism or the Schism of 1054, is the break of communion between the Roman Catholic and Eastern Orthodox churches since 1054. A series of ecclesiastical differences and theological disputes between the Greek East and Latin West preceded the formal split that occurred in 1054. Prominent among these were the procession of the Holy Spirit (Filioque), whether leavened or unleavened bread should be used in the Eucharist, iconoclasm, the coronation of Charlemagne as Emperor of the Romans in 800, the Pope's claim to universal jurisdiction, and the place of the See of Constantinople in relation to the pentarchy.

<span class="mw-page-title-main">Catholic Church</span> Major Christian church based in Rome

The Catholic Church, also known as the Roman Catholic Church, is the largest Christian church, with 1.28 to 1.39 billion baptized Catholics worldwide as of 2024. It is among the world's oldest and largest international institutions and has played a prominent role in the history and development of Western civilization. The church consists of 24 sui iuris churches, including the Latin Church and 23 Eastern Catholic Churches, which comprise almost 3,500 dioceses and eparchies located around the world. The pope, who is the bishop of Rome, is the chief pastor of the church. The Diocese of Rome, known as the Holy See, is the central governing authority of the church. The administrative body of the Holy See, the Roman Curia, has its principal offices in Vatican City, a small independent city-state and enclave within the Italian capital city of Rome, of which the pope is head of state.

In Christian theology, ecclesiology is the study of the Church, the origins of Christianity, its relationship to Jesus, its role in salvation, its polity, its discipline, its eschatology, and its leadership.

<span class="mw-page-title-main">Papal primacy</span> Catholic ecclesiological doctrine concerning the respect and authority that is due to the Pope

Papal primacy, also known as the primacy of the bishop of Rome, is an ecclesiological doctrine in the Catholic Church concerning the respect and authority that is due to the pope from other bishops and their episcopal sees. While the doctrine is accepted at a fundamental level by both the Catholic Church and Eastern Orthodox Church, the two disagree on the nature of primacy.

College of Bishops, also known as the Ordo of Bishops, is a term used in the Catholic Church to denote the collection of those bishops who are in communion with the Pope. Under Canon Law, a college is a collection of persons united together for a common object so as to form one body. The Bishop of Rome is the head of the college.

The hierarchy of the Catholic Church consists of its bishops, priests, and deacons. In the ecclesiological sense of the term, "hierarchy" strictly means the "holy ordering" of the church, the Body of Christ, so to respect the diversity of gifts and ministries necessary for genuine unity.

Catholicity is a concept of pertaining to beliefs and practices that are widely accepted by numerous Christian denominations, most notably by those Christian denominations that describe themselves as catholic in accordance with the Four Marks of the Church, as expressed in the Nicene Creed formulated at the First Council of Constantinople in 381: "[I believe] in one, holy, catholic, and apostolic Church." The English adjective catholic is derived from the Ancient Greek adjective καθολικός, meaning "general", "universal". Thus, "catholic" means that in the Church the wholeness of the Christian faith, full and complete, all-embracing, and with nothing lacking, is proclaimed to all people without excluding any part of the faith or any class or group of people. An early definition for what is "catholic" was summarized in what is known as the Vincentian Canon in the 5th century Commonitory: "what has been believed everywhere, always, and by all."

<span class="mw-page-title-main">Papal supremacy</span> Doctrine that the Pope has supreme power over the whole Church

Papal supremacy is the doctrine of the Catholic Church that the Pope, by reason of his office as Vicar of Christ, the visible source and foundation of the unity both of the bishops and of the whole company of the faithful, and as pastor of the entire Catholic Church, has full, supreme, and universal power over the whole church, a power which he can always exercise unhindered: that, in brief, "the Pope enjoys, by divine institution, supreme, full, immediate, and universal power in the care of souls."

<span class="mw-page-title-main">Catholic Church and ecumenism</span> Dialogue between the Catholic Church and other Christian denominations

The Catholic Church has engaged in the modern ecumenical movement especially since the Second Vatican Council (1962–1965) and the issuing of the decree Unitatis redintegratio and the declaration Dignitatis humanae. It was at the Council that the Pontifical Council for Promoting Christian Unity was created. Those outside of the Catholic Church were categorised as heretics or schismatics, but in many contexts today, to avoid offence, the euphemism "separated brethren" is used.

<span class="mw-page-title-main">Theological differences between the Catholic Church and the Eastern Orthodox Church</span>

The Catholic Church and the Eastern Orthodox Church have been in a state of official schism from one another since the East–West Schism of 1054. This schism was caused by historical and language differences, and the ensuing theological differences between the Western and Eastern churches.

The East–West Schism that occurred in 1054 represents one of the most significant events in the history of Christianity. It includes various events and processes that led to the schism and also those events and processes that occurred as a result of the schism. Eastern and Western Christians had a history of differences and disagreements, some dating back to the period of Early Christianity. At the very root of what later became the Great Schism were several questions of pneumatology and ecclesiology. The most important theological difference occurred over various questions regarding the procession of the Holy Spirit, and the use of the filioque clause in the Nicene Creed. One of the main ecclesiological issues was the question of papal supremacy. Other points of difference were related to various liturgical, ritual, and disciplinary customs and practices. Some political and cultural processes also contributed to the breakout of the schism.

The historical roots of Papal primacy can be traced back to the early centuries of Christianity, wherein the bishop of Rome, commonly referred to as the Pope, gradually accrued increasing authority and recognition. A confluence of historical, theological, and political factors contributed to this development.

<span class="mw-page-title-main">Joint International Commission for Theological Dialogue Between the Catholic Church and the Orthodox Church</span>

The Joint International Commission for Theological Dialogue Between the Catholic Church and the Eastern Orthodox Church was established by the Holy See and 14 autocephalous Orthodox churches.

The Eastern Orthodox Church is opposed to the Roman Catholic doctrine of papal supremacy. While not denying that primacy does exist for the Bishop of Rome, Eastern Orthodox Christians argue that the tradition of Rome's primacy in the early Church was not equivalent to the current doctrine of supremacy.

References

  1. as can be seen in the words of Archbishop Nicetas of Nicomedia of the 12th century: "My dearest brother, we do not deny to the Roman Church the primacy among the five sister patriarchates and we recognize her right to the most honorable seat at the Ecumenical Council. But she has separated herself from us by her own deeds when through pride she assumed a monarchy which does not belong to her office... How shall we accept decrees from her that have been issued without consulting us and even without our knowledge? If the Roman pontiff seated on the lofty throne of his glory wished to thunder at us and, so to speak, hurl his mandates at us from on high and if he wishes to judge us and even to rule us and our churches, not by taking counsel with us but at his own arbitrary pleasure what kind of brotherhood, or even what kind of parenthood can this be? We should be the slaves not the sons, of such a church and the Roman see would not be the pious mother of sons but a hard and imperious mistress of slaves.”The Orthodox Church London by Ware, Kallistos St. Vladimir's Seminary Press 1995 ISBN   978-0-913836-58-3
  2. In 1995 Pope John Paul II wrote: "With the power and the authority without which such an office would be illusory, the Bishop of Rome must ensure the communion of all the Churches." He invited "Church leaders and their theologians to examine with me in a patient and fraternal dialogue on this subject, a dialogue in which, leaving useless controversies behind, we could listen to one another, keeping before us only the will of Christ for his Church and allowing ourselves to be deeply moved by his plea 'that they may all be one ... so that the world may believe that you have sent me' (Encyclical Ut unum sint section 96). The Ravenna document of 13 October 2007 is one response to this invitation.
  3. "Christ is the Head of the Church, not the Pope". oodegr.com. Retrieved 25 December 2019.
  4. is a more correct translation of the document
  5. "Papal Primacy – Theology – Greek Orthodox Archdiocese of America". goarch.org. Retrieved 25 December 2019.
  6. Eastern Orthodoxy in a global age: tradition faces the twenty-first century By Victor Roudometof, Alexander Agadjanian ISBN   978-0-7591-0537-9
  7. Examples of canons of this code that speak of the canonical territory of an autonomous Church are 57, 78, 86, 102, 132, 133, 138-140, 143, 146-150, ...
  8. "Canonical Territory in the Russian Orthodox Tradition". Archived from the original on 2 October 2013. Retrieved 7 September 2010.
  9. Quoting Aleksey Khomyakov p. 87 The legal formalism and logical rationalism of the Catholic Church have their roots in the Roman State. These features developed in it more strongly than ever when the Western Church without consent of the Eastern introduced into the Nicean Creed the filioque clause. Such arbitrary change of the creed is an expression of pride and lack of love for one's brethren in the faith. "In order not to be regarded as a schism by the Church, Romanism was forced to ascribe to the bishop of Rome absolute infallibility." In this way Catholicism broke away from the Church as a whole and became an organization based upon external authority. Its unity is similar to the unity of the state: it is not super-rational but rationalistic and legally formal. Rationalism has led to the doctrine of the works of superarogation, established a balance of duties and merits between God and man, weighing in the scales sins and prayers, trespasses and deeds of expiation; it adopted the idea of transferring one person's debts or credits to another and legalized the exchange of assumed merits; in short, it introduced into the sanctuary of faith the mechanism of a banking house. History of Russian Philosophy by Nikolai Lossky ISBN   978-0-8236-8074-0 p. 87
  10. James F. Puglisi (editor), Petrine Ministry and the Unity of the Church (Liturgical Press 2005 ISBN   0-8146-5936-5), p. 190 (emphasis in the original).
  11. "A Response of the Orthodox/Roman Catholic Consultation in the United States to the Joint International Commission for Theological Dialogue between the Orthodox Church and the Roman Catholic Church Regarding the Balamand Document U.S. Theo. Cons., 1994 | Standing Conference of the Canonical Orthodox Bishops in the Americas". Archived from the original on 22 July 2011. Retrieved 7 September 2010.
  12. "Orthodox Christian Information Center – Full text of the Balamand Statement (section 8)".
  13. "Orthodox Christian Information Center – Full text of the Balamand Statement (section 12)".
  14. Paragraph numbers 1399–1401 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Retrieved 12 May 2008.{{cite web}}: CS1 maint: numeric names: authors list (link)
  15. Directory for the Application of Principles and Norms on Ecumenism, 125; cf. Code of Canon Law, canon 844 §3 and Code of Canons of the Eastern Churches, canon 671 §3
  16. Directory for the Application of Principles and Norms on Ecumenism, 123; cf. Code of Canon Law, canon 844 §2 and Code of Canons of the Eastern Churches, canon 671 §2
  17. Code of Canons of the Eastern Churches, canon 813 and Code of Canon Law, canon 1124
  18. Code of Canons of the Eastern Churches, canon 833
  19. Code of Canon Law, canon 1116 and Code of Canons of the Eastern Churches, canon 832
  20. Code of Canons of the Eastern Churches, canon 832