Rachel Evans
Deciding between Catholicism and Orthodox Christianity is a complex and personal decision. While both share similarities, there are key differences that may influence one's choice. For instance, the Orthodox Church does not recognize the Pope's authority, and has a more mystical view of the incarnation and salvation. The Catholic Church, on the other hand, is more inclusive of diverse ethnicities and emphasizes the doctrine of papal infallibility. Some may be drawn to Catholicism's firm roots in tradition, while others may prefer Orthodox Christianity's commitment to preserving ancient traditions. Ultimately, the decision rests on personal beliefs and spiritual inclinations.
| Characteristics | Catholicism | Eastern Orthodoxy |
|---|---|---|
| Worship Style | More firmly rooted in tradition | Emphasizes the mystical aspects of worship |
| Papacy | Recognizes the Pope as the leader of the Church | Does not recognize the Pope as the leader of the Church |
| Diversity | Embraces people from various ethnicities | Confined to a few ethnicities, like Russian and Greek |
| Membership | A little over half of all Christians are Catholic | A little under a quarter of all Christians are Orthodox |
| Beliefs | Holds the doctrine of Papal Infallibility | Rejects the doctrine of Papal Infallibility |
| Veneration of Mary | Venerates Mary to a higher degree | Venerates Mary to a lesser degree |
| Salvation | Emphasizes the legal-familial dimensions of salvation | Emphasizes the ontological dimensions of salvation |
| Purification | Uses the term "purgatory" for purification after death | Does not use the term "purgatory," but acknowledges the concept |
| Crossing | Cross themselves from left to right | Cross themselves from right to left |
| Baptism | Does not specify | Baptizes by full immersion |
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What You'll Learn
The Jesus Prayer and icons
The Jesus Prayer is a cornerstone of Eastern Orthodox spirituality and theology. The prayer is considered a contemplative practice, a method of bringing one's self into the presence of God. The prayer is short and simple: "Lord Jesus Christ, Son of God, have mercy on me, a sinner". The prayer is repeated continually, often in conjunction with one's breath, and is intended to still the mind and open the heart to God's grace.
The Jesus Prayer is often used with icons, which are a key feature of Eastern Orthodox worship. Icons are not merely decorative art but are considered to be 'windows into heaven'. They are usually paintings of Christ, the Virgin Mary, or saints, and are often quite stylized and symbolic. Icons are not worshipped but are venerated, and are seen as a means of connecting with the holy figures they depict.
The use of icons and the Jesus Prayer is a key difference between Catholic and Orthodox traditions. While Catholics do use devotional prayers and may venerate icons or statues, the practice is not as central to their tradition as it is in Orthodoxy. The Jesus Prayer, in particular, is a unique feature of Eastern Christianity, and its use is not widespread in the Catholic Church.
The practice of praying with icons and the Jesus Prayer is an ancient one, with roots in the early Christian desert fathers and mothers. It is a contemplative practice, intended to lead one deeper into a relationship with God, and to foster a sense of peace and stillness. The simplicity of the prayer, and the use of icons, is intended to make the practice accessible to all, regardless of education or social status.
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The Pope and the papacy
The Pope, also known as the supreme pontiff, Roman pontiff, or sovereign pontiff, is the head of the Catholic Church. The Pope is elected by a procedure known as a conclave, in which cardinal electors gather in seclusion in Vatican City to vote. The Pope is chosen from among the cardinals, who must be under 80 years old to vote. The office of the papacy, or the jurisdiction of the episcopal see, is called the Holy See.
The history of the papacy can be divided into five major periods: the early papacy, from St. Peter through Pelagius II until 590; the medieval papacy, from St. Gregory I through Boniface VIII from 590 to 1303; the Renaissance and Reformation papacy, from Benedict XI through Pius IV from 1303 to 1565; the early modern papacy, from St. Pius V through Clement XIV from 1566 to 1774; and the modern papacy, from Pius VI in 1775 to the 21st century.
The term "pope" comes from the Latin "papa", derived from the Greek "pappas", meaning "father". It was originally applied to all bishops in the Western Church and the patriarch of Alexandria. The early papacy was strongly influenced by the Ostrogothic Kingdom, though the pope was not outright appointed by the Ostrogothic King. The selection and administration of popes during this period were strongly influenced by Theodoric the Great and his successors. This period ended with Justinian I's reconquest of Italy and the City of Rome, inaugurating the Byzantine Papacy.
In ancient times, the popes helped spread Christianity and intervened to find resolutions in various doctrinal disputes. In the Middle Ages, they played a role in secular importance in Western Europe, often acting as arbitrators between Christian monarchs. In addition to the expansion of Christian faith and doctrine, modern popes are involved in ecumenism and interfaith dialogue, charitable work, and the defence of human rights.
The papacy has accrued broad secular and political influence, rivalling those of territorial rulers. The temporal authority of the papacy has declined in recent centuries, and the office is now largely focused on religious matters.
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Purgatory and purification
The concept of purgatory and purification is a notable difference between Catholic and Orthodox Christianity. While the Catholic Church has a specific tradition of purgatory as a transitional state, the Orthodox Church does not use the term "purgatory" for the purification that happens after death. However, it is important to note that the idea of purgatory predates the specific Catholic tradition and has roots in Judaism and other religious traditions.
In Catholic doctrine, purgatory is not considered a physical location with literal fire but rather an encounter with Christ, as described by Pope Benedict XVI. This encounter is seen as a decisive act of judgement, where the soul is transformed and freed from falsehood. The Catholic Church teaches that the souls of the departed are cleansed through purgatorial punishments and are assisted by the prayers and offerings of the living faithful.
On the other hand, the Orthodox Church does acknowledge a form of purification after death. They pray for the souls of the departed, indicating a belief in postmortem preparation for heaven. Orthodox Christians often picture the soul passing through a series of "toll houses" on its journey to heaven, undergoing an ordeal before attaining glory. This belief in purification is ancient and ecumenical, allowing for a variety of interpretations.
While the Second Council of Lyon in 1274 marked the first time the Catholic Church formally defined its teaching on purgatory, the Eastern Orthodox Church did not adopt this doctrine. The council made no mention of purgatory as a physical place or containing fire, and these notions were also absent from subsequent councils. The Orthodox Church emphasizes the unbroken tradition of prayers for the dead and the certainty of eternal life, refraining from theological speculation on purgatory.
Despite these differences, some Christians identify as both Byzantine Catholic and Orthodox, finding harmony between the two traditions.
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Ecumenical councils
The Catholic Church and the Eastern Orthodox Church have different views on ecumenical councils. Both the Catholic Church and the Eastern Orthodox Church recognize as ecumenical the first seven councils, held from the 4th to the 9th centuries. However, the Catholic Church recognizes twenty-one councils as ecumenical, while the Eastern Orthodox Church has not held an ecumenical council in centuries due to the absence of a pope to call or recognize such councils.
The doctrine of the infallibility of ecumenical councils states that solemn definitions of ecumenical councils concerning faith or morals, to which the whole Church must adhere, are infallible. Both the Catholic and the Eastern Orthodox churches uphold versions of this doctrine. However, the Catholic Church holds that these definitions are infallible only when approved by the Pope, while the Eastern Orthodox Church holds that an ecumenical council is infallible when pronouncing on a specific matter.
The first seven ecumenical councils recognized by both the Catholic and Eastern Orthodox Churches are:
- The First Council of Nicaea (325)
- The First Council of Constantinople (381)
- The Council of Ephesus (431)
- The Council of Chalcedon (451)
- The Second Council of Constantinople (553)
- The Third Council of Constantinople (680-681)
- The Second Council of Nicaea (787)
The Catholic Church recognizes several additional councils as ecumenical, including the Fourth Council of Constantinople (879-880), the Fifth Council of Constantinople (1341-1351), and various other councils held up to the present day.
The Eastern Orthodox Church has not recognized any new councils as ecumenical since the Second Council of Nicaea in 787. However, some theologians within the Eastern Orthodox Church have argued that there have been additional ecumenical councils beyond the first seven.
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Cultural and ethnic differences
The cultural differences between the two churches are also evident in their practices and beliefs. For example, the Orthodox Church baptizes by full immersion, claiming this practice dates back to the Apostles. They also have a different view of the incarnation, atonement, and salvation, often emphasizing the ontological dimensions of salvation rather than the legal-familial dimensions common in Western theology.
The Orthodox Church also has a unique way of praying, with the Jesus Prayer being a powerful tool, and the use of icons is also important. Additionally, the Orthodox cross themselves from right to left, in contrast to the Catholic practice.
The understanding of sin and atonement also differs. The Orthodox Church has been described as having a deficient understanding of original sin and substitutionary blood atonement, according to some Catholic sources.
The two churches also differ in their views of Mary, the mother of Jesus. The Catholic Church teaches the Immaculate Conception of Mary, while the Orthodox Church venerates her to a lesser degree and would reject the concept of papal infallibility associated with Catholic doctrines about Mary.
In summary, cultural and ethnic differences between the Catholic and Orthodox churches are significant. The Catholic Church has a more diverse global reach, while the Orthodox Church is more regionally focused and tends to be associated with specific ethnic groups. The Orthodox Church also exhibits unique cultural practices, beliefs, and theological interpretations, contributing to its distinct identity.
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Frequently asked questions
The main differences between the two religions are the papacy, the Jesus Prayer, the use of icons, and the Filioque. The Orthodox Church does not recognize the Pope's authority, whereas the Catholic Church does. The Jesus Prayer and the use of icons are important in Orthodox Christianity but are not taught in Catholic schools. Additionally, the Orthodox Church's view of the incarnation, the atonement, and salvation is more mystical than that of the Catholic Church.
Catholicism and Orthodox Christianity are very similar, despite formally splitting in the 11th century. They share many traditions and practices, and both claim to be the original church founded by Jesus Christ.
There is no objective answer to this question as it depends on individual beliefs and values. Catholicism may be better for those who value the Pope's authority and want a church that embraces many ethnicities. On the other hand, Orthodox Christianity may be preferable for those who want a church that preserves the traditions of the early church and has a steadfast commitment to ancient Christian practices.
