Rachel Evans
The Catholic Church and the Eastern Orthodox Church have been officially divided since the East-West Schism of 1054, caused by historical, linguistic, and theological differences. Despite their similarities, the two churches have several differences in beliefs and practices. Both churches reject many Protestant doctrines, such as salvation through faith alone and sola scriptura. They also share the same understanding of the Eucharist as the real presence of Christ and affirm the virgin birth of Mary. However, they differ in their beliefs about the nature of Mary's conception and passing, the authority of the Pope, the existence of Purgatory, and the role of tradition. These differences have resulted in distinct liturgical practices and church decorations, with the Orthodox Church being highly liturgical and adorned with gilded ornaments, holy relics, icons, and frescoes.
| Characteristics | Values |
|---|---|
| Number of followers | 1.34 billion Catholics worldwide and 220 million Eastern Orthodox |
| Similarities | Both reject many Protestant doctrines, e.g. salvation through faith alone and sola scriptura; both accept the decisions of the first seven Ecumenical Councils; both believe in the real presence of the Eucharist; both believe in the virgin birth of Jesus; both believe in the resurrection of Jesus; both believe salvation is found in Christ; both value the teachings of the fathers of the Church |
| Differences | The Orthodox Church does not accept the authority of the Pope; the Catholic Church attributes "full, supreme, and universal power" to the Pope; the Orthodox Church does not believe in Purgatory; the Orthodox Church does not believe in the Immaculate Conception of Mary; the Orthodox Church allows married men to become ordained but they cannot remarry if they become widowed; the Orthodox Church uses leavened communion bread, whereas the Catholic Church uses unleavened bread; the age of confirmation and holy communion varies between the two churches; the Orthodox Church is highly liturgical and is loaded with icons and frescoes; the Catholic Church is stricter and expects all priests to be celibate and unmarried |
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What You'll Learn
Both accept the decisions of the first seven Ecumenical Councils
The Catholic Church and the Eastern Orthodox Church have been in a state of official schism since the East-West Schism of 1054. Despite this, both accept the decisions of the first seven Ecumenical Councils. These Ecumenical Councils were a series of councils held by the early church in what is now Turkey. Their purpose was to discuss and codify the doctrine of the faith received from the Apostles, which were being threatened by a variety of heresies. The seven events represented an attempt by Church leaders to reach an orthodox consensus, restore peace and develop a unified Christendom.
The First Ecumenical Council was held in Nicaea in 325 AD. It addressed the Arian heresy, affirming the full divinity of Christ. The First Council of Nicaea also produced the famous Nicene Creed, a definitive expression of faithful Christian doctrine to this day. The Second Ecumenical Council occurred in the new imperial capital of Constantinople (now Istanbul) in 381. It aimed to settle the ongoing debate about Christ's nature and his relationship with the Father, which the First Council of Nicaea had not succeeded in concluding. This council also expanded the Nicene Creed to explicitly affirm the divinity of the Holy Spirit.
The Third Ecumenical Council was held in 431 in Ephesus. It condemned Nestorianism as heretical, emphasising the unity of Christ's divine and human natures. The Fourth Ecumenical Council occurred just twenty years after the second in 451 AD in Chalcedon (modern-day Kadıköy). This important council rejected Monophysitism, which asserted that Jesus Christ only had one nature, a divine one. Instead, it reaffirmed the orthodox teaching that he had two natures: fully divine and fully human. This doctrine emerging from the Council of Chalcedon is called the Hypostatic Union.
The Fifth Ecumenical Council in 553 is also known as the Second Council of Constantinople. The Sixth Ecumenical Council of 680-681 was the third council to be held in Constantinople. It confronted Monothelitism, the belief that Christ had only one will. The council affirmed that Christ, as both fully divine and fully human, therefore had two wills, both divine and human. The Seventh Ecumenical Council returned to Nicaea, the site of the first council, in 787. Unlike the preceding six councils, which settled various debates regarding the nature of God, the Second Council of Nicea mainly considered whether icons were acceptable in Christian worship.
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The Eucharist and affirmation of its sacrificial nature
Catholics and Orthodox Christians share many similarities, especially in their understanding of the Eucharist and its sacrificial nature. For both traditions, the Eucharist is a sacred mystery and a sacrament, commemorating Christ's sacrifice on the cross and making it present in the liturgy.
The Eucharist, also known as Holy Communion or the Lord's Supper, is a central sacrament in both Catholic and Orthodox theology. It was instituted by Jesus Christ during the Last Supper, as described in the Gospel accounts (Matthew 26, Mark 14, Luke 22, and 1 Corinthians 11). In the Eucharist, bread and wine are consecrated by a priest and become the Body and Blood of Christ.
Both Catholics and Orthodox believe in the Real Presence of Christ in the Eucharist. This means that Christ is truly, substantially, and mysteriously present in the consecrated elements. The difference between the two traditions lies in the interpretation of the transformation of the bread and wine. Catholics adhere to the doctrine of transubstantiation, which asserts that the substance of the bread and wine is miraculously transformed into the substance of Christ's Body and Blood, while the accidents (external appearances) remain unchanged. Orthodox Christians, on the other hand, believe in a sacramental mystery, emphasizing the change as a consecration and sanctification, without defining the exact mechanism as transubstantiation.
The sacrificial nature of the Eucharist is affirmed by both traditions. The Eucharist is seen as a sacrifice because it makes present the one sacrifice of Christ on the cross. During the liturgy, the priest acts in persona Christi (in the person of Christ), offering the sacrifice to God the Father. This sacrifice is not a repetition of Christ's sacrifice, but rather a re-presentation – the same sacrifice made present to the Church across time and space. The Eucharist is thus a memorial, a sacrifice, and a communion with Christ and the community of believers.
Both Catholics and Orthodox Christians recognize the importance of the Eucharist in their spiritual lives. It is a means of grace, forgiveness, and spiritual growth. By participating in the Eucharist, believers are united with Christ and with one another, becoming partakers of the divine nature. The Eucharist is also a foretaste of the heavenly banquet, a pledge of future glory, and a source of strength and hope in the journey toward eternal life.
In summary, Catholics and Orthodox Christians share a profound understanding of the Eucharist and its sacrificial nature. While there may be nuances in theological interpretation and liturgical practice, both traditions affirm the Real Presence, the sacramental mystery, and the commemorative and sacrificial nature of the Eucharist, making it a central aspect of their faith and worship.
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Beliefs about the Virgin Mother diverge
While both Catholics and Orthodox Christians venerate and honour Mary, the mother of Jesus, their beliefs about her nature and role in salvation differ.
Catholics believe in the Immaculate Conception, the doctrine that Mary was born without original sin due to a special act of God. This is based on the belief that Adam and Eve's sin in the Garden of Eden burdened humanity with a sinful nature. In contrast, Orthodox Christians reject the doctrine of original sin and, by extension, the Immaculate Conception. They believe that Mary, aided by Divine Grace, carried out her actions in the real world, with real effort and sacrifice. They see her as a model of many virtues, including perfection in virtue, purity, and humility.
Catholics refer to Mary as "Co-Redemptrix" with Christ and view her as a mediator between humanity and God. They have a feast day, the Feast of the Assumption, celebrating their belief that Mary did not die but ascended directly to heaven. They also have many prayers and rituals honouring her, such as the popular Rosary prayer.
On the other hand, Orthodox Christians refer to Mary as "Theotokos," or "God-bearer," emphasising her role as the mother of the saviour. They do not believe Mary was a co-redemptor with Christ. While many Orthodox believers hold that Mary did not die but ascended to heaven, this belief is not mandated by the church, and there is no official church holiday commemorating this belief. Instead, they have a prayer called "The Jesus Prayer," which does not specifically venerate Mary.
In terms of artistic depictions, Orthodox icons almost always portray Mary with Jesus, while Catholic depictions often show her without him.
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The role of the Pope
The Pope, or the Bishop of Rome, is considered the leader of the Catholic Church, and the successor of St. Peter. Papal primacy was defined for the Catholic Church at the First Vatican Council in 1870. This council, considered ecumenical by Catholics, taught that the Pope has immediate and direct jurisdiction over the whole Church, and that when he speaks ex cathedra, he is infallible.
The Catholic Church is monarchically papal and administratively centralised. The Pope is considered to have the kind of teaching and governing authority that the Eastern Orthodox Church does not recognise. The Orthodox Church has no central doctrinal or governmental authority analogous to the Pope. Instead, it operates as a communion of autocephalous churches, each governed by its bishops via local synods. The Orthodox view is that all bishops are equal, and every church under each bishop is fully complete.
The Eastern Orthodox Church considers the Pope to be the first among equals, a title held by the patriarch of Rome prior to 1054. The Ecumenical Patriarch of Constantinople is now recognised as 'first among equals'. The absence of a pope in the Eastern Orthodox Church has led to a kind of magisterial paralysis, with no pope to call or recognise ecumenical councils.
The Pope plays a significant role in the Catholic Church's theological significance of the Virgin Mary, as well as the doctrines of the Immaculate Conception and purgatory. The Pope also has the authority to issue formulas of orthodox Catholic faith, which can be endorsed and accepted by the Patriarch of Constantinople for the reunion of the two churches.
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The nature of Mary's passing
The Catholic Church and the Eastern Orthodox Church have been officially divided since the East-West Schism of 1054. This schism was caused by historical, linguistic, and theological differences between the two churches. While the two churches share many similarities, there are some key differences in their beliefs and practices, including the nature of Mary's passing.
The Catholic Church teaches that Mary was conceived without original sin and remained sinless throughout her life, a doctrine known as the Immaculate Conception. This doctrine was established as an official dogma by Pope Pius IX in 1854. Catholics believe that Mary was assumed into heaven due to her unique role in salvation as the Mother of God. This assumption confirms her role as the New Eve, who, through her obedience to God, undid the effects of the fall of the first Eve.
On the other hand, the Orthodox Church rejects the Immaculate Conception and asserts that only Christ was born without sin. They believe that Mary, being human, was conceived and born in a state of sin. The Orthodox Church teaches the Dormition of the Theotokos, which translates to "falling asleep." This doctrine holds that Mary fell asleep in the Lord and was then bodily assumed into heaven by her Son, Jesus. The Dormition emphasizes the peaceful and natural death of Mary, in contrast to the death of sin experienced by all humans.
While the Catholic Church views Mary's assumption as a confirmation of her unique role in salvation, the Orthodox Church's Dormition doctrine highlights the importance of Mary's obedience and her role as a model for all Orthodox believers. Both churches hold Mary in extremely high regard, but their interpretations of her life and passing differ. These differences in the nature of Mary's passing are reflective of the broader theological and doctrinal differences between the Catholic and Orthodox Churches.
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Frequently asked questions
The Catholic Church and the Eastern Orthodox Church have been divided since the East-West Schism of 1054. The main theological differences are the primacy of the Pope, the nature of purgatory, and the filioque clause.
Both churches accept the decisions of the first seven Ecumenical Councils of the undivided Church, the solemn celebration of the Eucharist, and the affirmation of its sacrificial nature as identical with the sacrifice of Christ. They also share more in common with each other than with the Protestant world.
They disagree on the nature of baptism and the role of tradition. They also differ on the concept of original sin and the Immaculate Conception.
The Catholic Church is stricter and expects all priests to be celibate and unmarried. Orthodox priests can be married, but if their wives die, they cannot remarry. Catholic churches tend to be quite plain, whereas Orthodox churches are highly liturgical and adorned with icons and frescoes.
