“The great spiritual and political revolution 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 and spiritual-creative failure in the history of Russia and when we see everywhere its enemies (religious and political) preparing a campaign against its identity and integrity, we must firmly and precisely say: 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 identity of the Russian people is expressed in its special and unique spiritual act. By "act" we mean internal structure and the way of man: his way of feeling, contemplating, thinking, desiring and acting. Each of the Russians, having gone abroad, had, and still has, every opportunity to be convinced by experience that other peoples have a different everyday and spiritual way of life from us; we experience this at every step and have difficulty getting used to it; sometimes we see their superiority, sometimes we acutely feel their dissatisfaction, but we always experience their foreignness and begin to yearn and yearn for their “homeland.” This is explained by the uniqueness of our everyday and spiritual way of life, or, to put it in the shortest possible way, 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 of this at once. There are books about this, some precious ones (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 “Westerner” blind to Russia. And this is especially important in the main question that we are posing here - about Orthodoxy and Catholicism.
Among the enemies of Russia, who do not accept its entire culture and condemn its 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 it “leads” Catholic Church and where the people unquestioningly acknowledge the authority of the Bishop of Rome. Everything else is (so they understand) on the wrong path, 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, opinions, organizations, decisions and actions. What is not Catholic in the world must disappear: either as a result of propaganda and conversion, or through the destruction of God.
How many times in recent years have Catholic prelates begun to explain to me personally that “The Lord is sweeping out the Orthodox East with an iron broom so that a united Catholic Church may reign”... How many times have I shuddered at the bitterness with which their speeches breathed and their eyes sparkled. And listening to these speeches, I began to understand how Prelate Michel d’Herbigny, the head of Eastern Catholic propaganda, could travel to Moscow twice (in 1926 and 1928) to establish a union with the “Renovationist 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 “depraved.” And I realized then that the “concordat” of the Vatican with the Third. The International has not yet been realized 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, carried out by Catholics in the thirties of the current (twenties. - Ed.) century... I finally understood the true meaning of the Catholic “prayers for the salvation of Russia”: both the original, short one, and the one that was compiled in 1926 by Pope Benedict XV and for the reading of which they are granted (by announcement) “three hundred days of indulgence”...
And now, when we see how the Vatican has been preparing for years for a campaign against Russia, carrying out a massive purchase of Russian religious literature, Orthodox icons and entire iconostases, mass preparation of the Catholic clergy for simulating Orthodox worship in Russian (“Eastern Rite Catholicism”), a close study Orthodox thought and soul for the sake of proving their historical inconsistency - we all, Russian people, must pose 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 legislative difference. The last difference is vitally original: it provides the key to understanding all the others.
The dogmatic difference is known to every Orthodox Christian: firstly, contrary to the decrees of the Second Ecumenical Council (Constantinople,381) and the Third Ecumenical Council (Ephesus, 431, Canon 7), Catholics introduced into the 8th article of the Creed the addition of the procession of the Holy Spirit not only from the Father, but also from the Son (“filioque”); secondly, in the 19th century, this was joined by a new Catholic dogma 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 catedra”); fourthly, in 1950 another dogma was established about 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 high priest as the head of the Church and the deputy of 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 the temporal power of bishops and does not honor Catholic order organizations (especially the Jesuits). These are the most important differences.
The ritual differences are as follows. Orthodoxy does not recognize services in Latin; it observes the liturgies compiled 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 Catholics for the laity with only “blessed wafers”; it recognizes icons, but does not allow sculptural images in temples; it elevates confession to the invisibly present Christ and denies the confessional as an organ of earthly power in the hands of the priest. Orthodoxy has created a completely different culture of church singing, prayer and ringing; he has a different vestment; he has a different sign of the cross; a different arrangement of the altar; it knows kneeling, but rejects the Catholic "squatting"; it does not know the jingling bell during perfect prayers and much more. These are the most important ritual differences.
The missionary differences 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). When converting, it observes the purity of religious contemplation and its freedom from all extraneous motives, especially from intimidation, political calculation and financial assistance("charity"); it does not consider that earthly help to a brother in Christ proves the “belief” of the benefactor. It, in the words of Gregory the Theologian, seeks “not to win, but to gain brothers” in faith. It does not seek power on earth at any cost. These are the most important missionary differences.
The political differences are as follows. The Orthodox Church has never claimed either secular dominance or the struggle for state power as political party. The original Russian Orthodox resolution of the issue is this: the Church and the 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 activities; The Church organizes its work freely and independently, observes secular loyalty, but judges everything by its Christian standard and gives good advice, and perhaps even reproof to the rulers and good teaching to the laity (remember Metropolitan Philip and Patriarch Tikhon). Her weapon is not the sword, not party politics and not order intrigue, but conscience, instruction, reproof and excommunication. Byzantine and post-Petrine deviations from this order were unhealthy phenomena.
Catholicism, on the contrary, always seeks 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 a blindly submissive will. Orthodoxy seeks to awaken in man living, creative love and Christian conscience. Catholicism requires obedience and compliance with precepts (legalism). Orthodoxy asks for the best and calls for evangelical perfection. Catholicism asks about what is “prescribed,” “forbidden,” “allowed,” “forgivable,” and “unforgivable.” Orthodoxy goes deep into the soul, seeking sincere faith and sincere kindness. Catholicism disciplines outer man, seeks outward piety and is satisfied with the formal appearance of doing good.
And all this is closely connected with the initial and deepest actual 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, by what forces of the soul, your faith is carried out. 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 your own faith, but especially the faith of others and the entire history of religion. This is how we must understand both Orthodoxy and Catholicism.
There are religions that are born out of fear and feed on fear; Thus, most African blacks are primarily afraid of darkness and night, evil spirits, witchcraft, and death. It is in the struggle against this fear and in exploiting it in 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; this is the “left hand Saivism” in India; Such is Russian Khlystyism.
There are religions that live by 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-denial and asceticism. Confucianism arose as a religion of historically hard-won and sincerely felt moral doctrine. The religious act of Egypt was dedicated to overcoming death. The Jewish religion sought first of all national self-affirmation on earth, putting forward henotheism (the god of national exclusivity) and moral legalism. The Greeks created a religion of family hearth and visible beauty. The Romans are a religion of magical rites. What about Christians?
Orthodoxy and Catholicism equally place their faith in Christ, the Son of God, and in the gospel. And yet their religious acts are not only different, but also incompatible in their opposites. This is precisely what determines all the differences that I pointed out in the previous article (“On Russian nationalism.” - Ed.).
The primary and fundamental awakening of faith for the Orthodox is a movement of the heart, contemplating love, which sees the Son of God in all His goodness, in all His perfection and spiritual power, bows 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 cleanses his conscience with it, and embarks on the path of repentance and purification.
On the contrary, for a Catholic, “faith” awakens from a volitional decision: to trust such and such (Catholic-Church) authority, to submit and submit to it and 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 the voluntary deeds corresponding to it. Here the gospel of Christ evokes sincere love for God, and free love awakens Christian will and conscience in the soul.
On the contrary, a Catholic, through constant efforts of 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 a much lesser extent; even less is the life of imagination and everyday feelings (emotions and affects). Neither love, nor faith, nor conscience are subordinate to the will and may not respond at all to its “compulsions.” You can force yourself to stand and bow, but it is impossible to force yourself to reverence, prayer, love and thanksgiving. Only external “piety” obeys the will, and it is nothing more than an external appearance or simply a pretense. You can force yourself to make a property “donation”; but the gift of love, compassion, mercy is not forced either by will or authority. Thought and imagination follow love - both earthly and spiritual - by themselves, naturally and willingly, but the will can fight over them all their lives and not subordinate them to its pressure. From an open and loving heart, conscience, like the voice of God, will speak independently and powerfully. But discipline of the will does not lead to conscience, and submission to external authority completely drowns out personal conscience.
This is how this opposition and irreconcilability of two confessions unfolds, and we, Russian people, need to think it through to the end.
Anyone who builds a religion on will and obedience to authority will inevitably have to limit faith to mental and verbal “confession,” leaving the heart cold and callous, replacing living love with legalism and discipline, and Christian kindness with “commendable” but dead deeds . And his prayer itself will turn into soulless words and insincere body movements. 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 the Russian soul has always experienced 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 the point of grandeur and “beauty,” but there is no sincerity and warmth, no humility and burning, 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 revealed in everything. Thus, the first task of an Orthodox missionary is to give people the Holy Gospel and worship in their language and in full text; Catholics hold on Latin language, incomprehensible to most peoples, and is forbidden to believers independent reading Bible. The Orthodox soul seeks direct approach to Christ in everything: from inner solitary prayer to communion of the Holy Mysteries. A Catholic dares to think and feel about Christ only what the authoritative mediator standing between him and God allows him to do, and in communion itself he remains deprived and deranged, not accepting transubstantiated wine and receiving, instead of transubstantiated bread, some kind of “wafer” that replaces it.
Further, if faith depends on the will and decision, then, obviously, an unbeliever does not believe because he does not want to believe, and a 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. It is natural that they are all criminals against the Law of God and that they must be punished. Hence the Inquisition and all those cruel deeds that filled the medieval history of Catholic Europe: crusades against heretics, bonfires, torture, extermination of entire cities (for example, the city of Steding in Germany in 1234); in 1568, all residents 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 someone who does not want to believe, he is a villain and a criminal in the face of God, Gehenna awaits him; and now the short-term fire of an earthly fire is better than the eternal fire of hell. Naturally, people who have forced faith from their own will try to force it from others and see in unbelief or heterodoxy not delusion, not misfortune, not blindness, not spiritual poverty, but evil will.
Against, Orthodox priest follows the Apostle Paul: not to strive to “take power over the will of others,” but to “promote joy” in the hearts of people (see 2 Cor. 1:24) and firmly remember Christ’s covenant about “tares” that should not be weeded out prematurely (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 happen” (Sermon 2, 15). Hence the instruction of Metropolitan Macarius, given by him in 1555 to the first Kazan Archbishop Gury: “By all sorts of customs, as possible, accustom the Tatars to yourself and bring them to baptism with love, but do not lead them to baptism through fear.” From time immemorial, the Orthodox Church has believed in freedom of faith, in its independence from earthly interests and calculations, in its sincerity of heart. Hence the words of Cyril of Jerusalem: “Simon the sorcerer washed his body with water in the font, but did not enlighten his heart in spirit, and came and went in body, but was not buried in soul and did not rise.”
Further, the will of earthly man seeks power. And the Church, which builds faith on freedom, will certainly seek power. This is how it was with the Mohammedans; This has been the case with Catholics throughout their history. They always sought power in the world, as if the Kingdom of God were of this world - all power: independent temporal power for the pope and cardinals, as well as power over kings and emperors (remember the Middle Ages); power over souls and especially over the will of their followers (the confessional as a tool); party power in a modern “democratic” state; secret order power, totalitarian-cultural power over everything and in all matters (Jesuits). They consider power a tool 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 cunning, compromise, cunning, pretense, lies, deceit, intrigue and betrayal, and often crime. Hence the doctrine that the end resolves the means. In vain do opponents present this teaching of the Jesuits as if the end “justifies” or “sanctifies” evil means; by doing this they only make it easier for the Jesuits to object and rebut. 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 regard that the most prominent Jesuit fathers, such as Escobar a Mendoza, Sot, Tolet, Vascotz, Lessius, Sanketz and some others, claim that “actions are done good or bad depending on the good or bad goal.” . However, a person’s goal is known only to him alone; it is a personal matter, secret and easy to simulate. Closely connected with this is the Catholic teaching about the permissibility and even non-sinfulness of lies and deception: you just need to interpret the spoken words to yourself “otherwise”, or use an ambiguous expression, or silently limit the scope of what is said, or remain silent about the truth - then the lie is not a lie, and deception is not deception, and a false oath in court is not sinful (for this see the Jesuits Lehmkuhl, Suarez, Busenbaum, Lyman, Sanketz, Alagona, Lessius, Escobar and others).
But the Jesuits also have another teaching that finally ties their order and their church leaders hands. This is the doctrine of evil deeds allegedly committed “at the command of God.” Thus, from the Jesuit Peter Alagona (also from Busenbaum) we read: “By the command of God, you can kill the innocent, steal, debauch, for He is the Lord of life and death and therefore you must fulfill His command.” It goes without saying that the existence of such a monstrous and impossible “command” of God is decided by Catholic ecclesiastical 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 person believed and believes with love, prays with his heart, reads the Gospel freely; and the authority of the Church helps him in his freedom and teaches him freedom, opening him the spiritual eye, and not frightening him with earthly executions in order to “avoid” the otherworldly. Russian charity and the “love of poverty” of the Russian tsars always came from the heart and kindness. Russian art has entirely grown out of free heartfelt contemplation: 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, selflessness, intuitive-holistic diagnosis, individualization of the patient, brotherly attitude towards the suffering; and into Russian jurisprudence with its search for justice; and into Russian mathematics with its subject-matter 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 the deep connection that connects Russian Orthodox saints and elders with the way of life of the Russian, common people and educated soul. The entire Russian way of life is different and special, because the Slavic soul strengthened its heart in the precepts of Orthodoxy. And most Russian heterodox confessions (with the exception of Catholicism) received the rays of this freedom, simplicity, cordiality and sincerity.
Let us also remember that our white movement, with all its state loyalty, with its patriotic fervor and sacrifice, arose from free and faithful hearts and is supported by them to this day. Living conscience sincere prayer and personal “volunteering” belong to 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 “Catholicism of the Eastern Rite”, which is now being prepared in the Vatican and in many Catholic monasteries. The very idea - to subjugate the soul of the Russian people through a feigned imitation of their worship and to introduce Catholicism in Russia with this deceptive operation - we experience as religiously false, godless and immoral. So in war, ships sail under a foreign flag. This is how contraband is smuggled across the border. So in Shakespeare's Hamlet, the brother pours deadly poison into the ear of his brother the king while he sleeps.
And if anyone needed proof that Catholicism exists and in what ways it seizes power on earth, then this last enterprise makes all other proofs superfluous.
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03 / 08 / 2006
Catholicism is one of the three main Christian denominations. There are three faiths in total: Orthodoxy, Catholicism and Protestantism. The youngest of the three is Protestantism. It arose from Martin Luther's attempt to reform the Catholic Church in the 16th century.
The division between Orthodoxy and Catholicism has a rich history. The beginning was the events that occurred in 1054. It was then that the legates of the then reigning Pope Leo IX drew up an act of excommunication against the Patriarch of Constantinople Michael Cerullarius and the entire Eastern Church. During the liturgy in the Hagia Sophia, they placed him on the throne and left. Patriarch Michael responded by convening a council, at which, in turn, he excommunicated the papal ambassadors from the Church. The Pope took their side and since then the commemoration of popes at divine services has ceased in the Orthodox Churches, and the Latins began to be considered schismatics.
We have collected the main differences and similarities between Orthodoxy and Catholicism, information about the dogmas of Catholicism and features of the confession. It is important to remember that all Christians are brothers and sisters in Christ, therefore neither Catholics nor Protestants can be considered “enemies” of the Orthodox Church. However, there are controversial issues in which each denomination is closer or further from the Truth.
Features of Catholicism
Catholicism has more than a billion followers worldwide. The head of the Catholic Church is the Pope, and not the Patriarch, as in Orthodoxy. The Pope is the supreme ruler of the Holy See. Previously, all bishops were called this way in the Catholic Church. Contrary to popular belief about the total infallibility of the Pope, Catholics consider only the doctrinal statements and decisions of the Pope to be infallible. At the moment, Pope Francis is at the head of the Catholic Church. He was elected on March 13, 2013, and is the first Pope in long years, which . In 2016, Pope Francis met with Patriarch Kirill to discuss issues of importance to Catholicism and Orthodoxy. In particular, the problem of persecution of Christians, which exists in some regions in our time.
Dogmas of the Catholic Church
A number of dogmas of the Catholic Church differ from the corresponding understanding of the Gospel truth in Orthodoxy.
- Filioque is the Dogma that the Holy Spirit proceeds from both God the Father and God the Son.
- Celibacy is the dogma of the celibacy of the clergy.
- The Holy Tradition of Catholics includes decisions taken after the seven Ecumenical Councils and Papal Epistles.
- Purgatory is a dogma about an intermediate “station” between hell and heaven, where you can atone for your sins.
- Dogma of the Immaculate Conception of the Virgin Mary and her bodily ascension.
- Communion of the laity only with the Body of Christ, of the clergy with the Body and Blood.
Of course, these are not all differences from Orthodoxy, but Catholicism recognizes those dogmas that are not considered true in Orthodoxy.
Who are Catholics
The largest number of Catholics, people who profess Catholicism, live in Brazil, Mexico and the United States. It is interesting that in each country Catholicism has its own cultural characteristics.
Differences between Catholicism and Orthodoxy
- Unlike Catholicism, Orthodoxy believes that the Holy Spirit comes only from God the Father, as stated in the Creed.
- In Orthodoxy, only monastics observe celibacy; the rest of the clergy can marry.
- The sacred tradition of the Orthodox does not include, in addition to the ancient oral tradition, the decisions of the first seven Ecumenical Councils, the decisions of subsequent church councils, or papal messages.
- There is no dogma of purgatory in Orthodoxy.
- Orthodoxy does not recognize the doctrine of the “treasury of grace” - the overabundance of good deeds of Christ, the apostles, and the Virgin Mary, which allow one to “draw” salvation from this treasury. It was this teaching that allowed for the possibility of indulgences, which at one time became a stumbling block between Catholics and future Protestants. Indulgences were one of those phenomena in Catholicism that deeply outraged Martin Luther. His plans included not the creation of new denominations, but the reformation of Catholicism.
- In Orthodoxy, the laity Commune with the Body and Blood of Christ: “Take, eat: this is My Body, and drink all of you from it: this is My Blood.”
For those who are interested.
IN Lately Many people have a very dangerous stereotype that supposedly there is not much difference between Orthodoxy and Catholicism, Protestanism. Some believe that in reality the distance is significant, almost like heaven and earth, and maybe even more?
Others that The Orthodox Church has preserved the Christian faith in purity and integrity, exactly as Christ revealed it, as the apostles passed it on, as the ecumenical councils and teachers of the church consolidated and explained it, in contrast to the Catholics, who distorted this teaching with a mass of heretical errors.
Third, that in the 21st century, that all faiths are wrong! There cannot be 2 truths, 2+2 will always be 4, not 5, not 6... Truth is an axiom (not requiring proof), everything else is a theorem (until it is proven it cannot be recognized...).
“There are so many different Religions, do people really think that “THERE” at the top, the “Christian God” sits in the next office with “Ra” and everyone else... So many versions say that they were written by a person, and not “ higher power"(What kind of a state with 10 constitutions??? What kind of President was unable to approve one of them throughout the world???)
“Religion, patriotism, team sports (football, etc.) give rise to aggression, the entire power of the state rests on this hatred of “others,” “not like that”... Religion is no better than nationalism, only it is covered with a curtain of peace and it doesn’t hit immediately, but with much greater consequences..”
And this is only a small part of the opinions.
Let's try to calmly consider what are the fundamental differences between the Orthodox, Catholic and Protestant religions? And are they really that big?
From time immemorial, the Christian faith has been attacked by opponents. In addition, attempts to interpret the Holy Scriptures in their own way were made at different times by different people. Perhaps this was the reason that the Christian faith was divided over time into Catholic, Protestant and Orthodox. They are all very similar, but there are differences between them. Who are Protestants and how does their teaching differ from Catholic and Orthodox?
Christianity is the world's largest religion in terms of the number of adherents (about 2.1 billion people worldwide); in Russia, Europe, North and South America, as well as in many African countries, it is the dominant religion. There are Christian communities in almost all countries of the world.
The basis of Christian doctrine is faith in Jesus Christ as the Son of God and the Savior of all mankind, as well as in the trinity of God (God the Father, God the Son and God the Holy Spirit). It originated in the 1st century AD. in Palestine and within a few decades began to spread throughout the Roman Empire and within its sphere of influence. Subsequently, Christianity penetrated into the countries of Western and Eastern Europe, missionary expeditions reached the countries of Asia and Africa. With the beginning of the Great geographical discoveries and with the development of colonialism it began to spread to other continents.
Nowadays, there are three main directions of the Christian religion: Catholicism, Orthodoxy and Protestantism. IN separate group the so-called ancient Eastern churches stand out (Armenian apostolic church, Assyrian Church of the East, Coptic, Ethiopian, Syrian and Indian Malabar Orthodox Churches), which did not accept the decisions of the IV Ecumenical (Chalcedonian) Council of 451.
Catholicism
The split of the church into Western (Catholic) and Eastern (Orthodox) occurred in 1054. Catholicism is currently the largest Christian faith in terms of the number of adherents. It is distinguished from other Christian denominations by several important dogmas: the immaculate conception and ascension of the Virgin Mary, the doctrine of purgatory, indulgences, the dogma of the infallibility of the actions of the Pope as the head of the church, the assertion of the power of the Pope as the successor of the Apostle Peter, the indissolubility of the sacrament of marriage, the veneration of saints , martyrs and blessed.
Catholic teaching speaks of the procession of the Holy Spirit from God the Father and from God the Son. All Catholic priests take a vow of celibacy, baptism occurs through pouring water on the head. The sign of the cross is made from left to right, most often with five fingers.
Catholics make up the majority of believers in Latin America, Southern Europe(Italy, France, Spain, Portugal), in Ireland, Scotland, Belgium, Poland, Czech Republic, Slovakia, Hungary, Croatia, Malta. A significant part of the population professes Catholicism in the USA, Germany, Switzerland, the Netherlands, Australia, New Zealand, Latvia, Lithuania, the western regions of Ukraine and Belarus. In the Middle East, there are many Catholics in Lebanon, in Asia - in the Philippines and East Timor, partially in Vietnam, South Korea and China. The influence of Catholicism is great in some African countries (mainly in the former French colonies).
Orthodoxy
Orthodoxy was initially subordinate to the Patriarch of Constantinople; currently there are many local (autocephalous and autonomous) Orthodox churches, the highest hierarchs of which are called patriarchs (for example, the Patriarch of Jerusalem, the Patriarch of Moscow and All Rus'). The head of the church is considered to be Jesus Christ; there is no figure similar to the Pope in Orthodoxy. The institution of monasticism plays a major role in the life of the church, and the clergy is divided into white (non-monastic) and black (monastic). Representatives of the white clergy can marry and have a family. Unlike Catholicism, Orthodoxy does not recognize the dogmas about the infallibility of the Pope and his primacy over all Christians, about the procession of the Holy Spirit from the Father and from the Son, about purgatory and the immaculate conception of the Virgin Mary.
The sign of the cross in Orthodoxy is done from right to left, with three fingers (three fingers). In some movements of Orthodoxy (Old Believers, co-religionists) they use double fingers - sign of the cross two fingers.
Orthodox Christians make up the majority of believers in Russia, in the eastern regions of Ukraine and Belarus, in Greece, Bulgaria, Montenegro, Macedonia, Georgia, Abkhazia, Serbia, Romania, and Cyprus. A significant percentage of the Orthodox population is represented in Bosnia and Herzegovina, part of Finland, northern Kazakhstan, some states of the USA, Estonia, Latvia, Kyrgyzstan and Albania. There are also Orthodox communities in some African countries.
Protestantism
The formation of Protestantism refers to XVI century and is associated with the Reformation, a broad movement against the dominance of the Catholic Church in Europe. In the modern world there are many Protestant churches, the single center of which does not exist.
Among the original forms of Protestantism, Anglicanism, Calvinism, Lutheranism, Zwinglianism, Anabaptism, and Mennonism stand out. Subsequently, movements such as Quakers, Pentecostals, the Salvation Army, evangelists, Adventists, Baptists, Methodists and many others developed. Religious associations such as Mormons or Jehovah's Witnesses are classified by some researchers as Protestant churches, and by others as sects.
Most Protestants recognize the general Christian dogma of the trinity of God and the authority of the Bible, however, unlike Catholics and Orthodox Christians, they oppose the interpretation of Holy Scripture. Most Protestants deny icons, monasticism and the veneration of saints, believing that a person can be saved through faith in Jesus Christ. Some of the Protestant churches are more conservative, some are more liberal (this difference in views on issues of marriage and divorce is especially visible), many of them are active in missionary work. A branch such as Anglicanism, in many of its manifestations, is close to Catholicism; the question of recognition of the authority of the Pope by Anglicans is currently being discussed.
There are Protestants in most countries of the world. They make up the majority of believers in the UK, USA, Scandinavian countries, Australia, New Zealand, and there are also many of them in Germany, Switzerland, the Netherlands, Canada, and Estonia. An increasing percentage of Protestants are observed in South Korea, as well as in such traditionally Catholic countries as Brazil and Chile. Own branches of Protestantism (such as, for example, Quimbangism) exist in Africa.
COMPARATIVE TABLE OF DOCTRICAL, ORGANIZATIONAL AND RITUALS DIFFERENCES IN ORTHODOXY, CATHOLICITY AND PROTESTANTISM
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ORTHODOXY AND PROTESTANTISM: WHAT IS THE DIFFERENCE?
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The Orthodox Church has preserved intact the truth that the Lord Jesus Christ revealed to the apostles. But the Lord Himself warned His disciples that from among those who would be with them there would appear people who would want to distort the truth and muddy it with their own inventions: Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravenous wolves.(Matt. 7 , 15).
And the apostles also warned about this. For example, the Apostle Peter wrote: you will have false teachers who will introduce destructive heresies and, denying the Lord who bought them, will bring upon themselves quick destruction. And many will follow their depravity, and through them the path of truth will be reproached... Having left the straight path, they have gone astray... the darkness of eternal darkness is prepared for them(2 Pet. 2 , 1-2, 15, 17).
Heresy is understood as a lie that a person follows consciously. The path that Jesus Christ opened requires dedication and effort from a person so that it becomes clear whether he really entered this path with firm intention and love for the truth. It is not enough to just call yourself a Christian; you must prove with your deeds, words and thoughts, with your whole life, that you are a Christian. He who loves the truth, for its sake, is ready to renounce all lies in his thoughts and his life, so that the truth may enter into him, cleanse and sanctify him.
But not everyone embarks on this path with pure intentions. And their subsequent life in the Church reveals their bad mood. And those who love themselves more than God fall away from the Church.
There is a sin of action - when a person violates the commandments of God by deed, and there is a sin of mind - when a person prefers his lie to the Divine truth. The second is called heresy. And among those who called themselves different times Christians identified both people devoted to the sin of action and people devoted to the sin of mind. Both people resist God. Either person, if he has made a firm choice in favor of sin, cannot remain in the Church and falls away from it. Thus, throughout history, everyone who chose sin left the Orthodox Church.
The Apostle John spoke about them: They left us, but they were not ours: for if they were ours, they would have remained with us; but they came out, and through this it was revealed that not all of us(1 Jn. 2 , 19).
Their fate is unenviable, because the Scripture says that those who surrender heresies... will not inherit the Kingdom of God(Gal. 5 , 20-21).
Precisely because a person is free, he can always make a choice and use freedom either for good, by choosing the path to God, or for evil, by choosing sin. This is the reason that false teachers arose and those who believed them more than Christ and His Church arose.
When heretics appeared, introducing lies, the holy fathers of the Orthodox Church began to explain to them their errors and called on them to abandon fiction and turn to the truth. Some, convinced by their words, were corrected, but not all. And about those who persisted in lies, the Church pronounced its judgment, testifying that they were not true followers of Christ and members of the community of the faithful founded by Him. This is how the apostolic council was fulfilled: After the first and second admonition, turn away from the heretic, knowing that such a one has become corrupted and sins, being self-condemned(Tit. 3 , 10-11).
There have been many such people in history. The most widespread and numerous of the communities they founded that have survived to this day are the Monophysite Eastern Churches (they arose in the 5th century), the Roman Catholic Church (which fell away from the Ecumenical Orthodox Church in the 11th century) and Churches that call themselves Protestant. Today we will look at how the path of Protestantism differs from the path of the Orthodox Church.
Protestantism
If any branch breaks off from a tree, then, having lost contact with the vital juices, it will inevitably begin to dry out, lose its leaves, become fragile and easily break at the first onslaught.
The same is evident in the life of all communities that separated from the Orthodox Church. Just as a broken branch cannot retain its leaves, so those who are separated from true church unity can no longer maintain their inner unity. This happens because, having left God’s family, they lose touch with the life-giving and saving power of the Holy Spirit, and that sinful desire to resist the truth and put themselves above others, which led them to fall away from the Church, continues to operate among those who have fallen away, turning already against them and leading to ever new internal divisions.
So, in the 11th century, the Local Roman Church separated from the Orthodox Church, and in early XVI century, a significant part of people had already separated from it, following the ideas of the former Catholic priest Luther and his like-minded people. They formed their own communities, which they began to consider as the “Church”. This movement is collectively called Protestants, and their separation itself is called the Reformation.
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In turn, Protestants also did not maintain internal unity, but began to divide even more into different currents and directions, each of which claimed that it was the real Church of Jesus Christ. They continue to divide to this day, and now there are already more than twenty thousand of them in the world.
Each of their directions has its own peculiarities of doctrine, which would take a long time to describe, and here we will limit ourselves to analyzing only the main features that are characteristic of all Protestant nominations and which distinguish them from the Orthodox Church.
The main reason for the emergence of Protestantism was a protest against the teachings and religious practices of the Roman Catholic Church.
As Saint Ignatius (Brianchaninov) notes, indeed, “many misconceptions have crept into the Roman Church. Luther would have done well if, having rejected the errors of the Latins, he had replaced these errors with the true teaching of the Holy Spirit. Church of Christ; but he replaced them with his own errors; Some of Rome’s misconceptions, very important ones, were fully followed, and some were strengthened.” “The Protestants rebelled against the ugly power and divinity of the popes; but since they acted on the impulse of passions, drowning in depravity, and not with the direct goal of striving for the holy Truth, they did not turn out to be worthy to see it.”
They abandoned the erroneous idea that the Pope is the head of the Church, but retained the Catholic error that the Holy Spirit comes from the Father and the Son.
Scripture
Protestants formulated the principle: “Scripture only,” which means that they recognize only the Bible as its authority, and they reject the Holy Tradition of the Church.
And in this they contradict themselves, because the Holy Scripture itself indicates the need to honor the Holy Tradition coming from the apostles: stand and keep the traditions that you were taught either by word or by our message(2 Thess. 2 , 15), writes the Apostle Paul.
If a person writes some text and distributes it different people, and then asks you to explain how they understood it, you will probably find that someone understood the text correctly, and someone incorrectly, putting their own meaning into these words. It is known that any text has different options for understanding. They may be true, or they may be wrong. The same is true with the text of Holy Scripture, if we tear it away from Holy Tradition. Indeed, Protestants think that Scripture should be understood the way anyone wants. But this approach cannot help to find the truth.
Here is how Saint Nicholas of Japan wrote about this: “Japanese Protestants sometimes come to me and ask me to explain some passage of Holy Scripture. “But you have your own missionary teachers - ask them,” I tell them. “What do they answer?” - “We asked them, they said: understand as you know; but I need to know the true thought of God, and not my personal opinion”... It’s not like that with us, everything is light and reliable, clear and solid - because we are apart from the Sacred We also accept the Holy Tradition from the Scriptures, and the Holy Tradition is the living, uninterrupted voice... of our Church from the time of Christ and His Apostles to this day, which will remain until the end of the world. The whole of Holy Scripture is based on it.”
The Apostle Peter himself testifies that no prophecy in Scripture can be resolved by oneself, for prophecy was never pronounced by the will of man, but holy men of God spoke it, being moved by the Holy Spirit(2 Pet. 1 , 20-21). Accordingly, only holy fathers, moved by the same Holy Spirit, can reveal to man a true understanding of the Word of God.
Holy Scripture and Holy Tradition form one inseparable whole, and have been so from the very beginning.
Not in writing, but orally, the Lord Jesus Christ revealed to the apostles how to understand the Holy Scriptures of the Old Testament (Lk. 24 , 27), and they taught the same thing orally to the first Orthodox Christians. Protestants want to imitate the early apostolic communities in their structure, but in the early years the early Christians had no New Testament scriptures at all, and everything was passed on from mouth to mouth, like tradition.
The Bible was given by God for the Orthodox Church; it was in accordance with the Holy Tradition that the Orthodox Church at its Councils approved the composition of the Bible; it was the Orthodox Church, long before the appearance of Protestants, that lovingly preserved the Holy Scriptures in its communities.
Protestants, using the Bible, which was not written by them, not collected by them, not preserved by them, reject the Holy Tradition, and thereby close to themselves the true understanding of the Word of God. Therefore, they often argue about the Bible and often come up with their own, human traditions that have no connection either with the apostles or with the Holy Spirit, and fall, according to the word of the apostle, into empty deception, according to human tradition..., and not according to Christ(Col. 2:8).
Sacraments
Protestants rejected the priesthood and sacred rites, not believing that God could act through them, and even if they left something similar, it was only the name, believing that these were only symbols and reminders of those left in the past historical events, and not a holy reality in itself. Instead of bishops and priests, they got themselves pastors who have no connection with the apostles, no succession of grace, as in the Orthodox Church, where every bishop and priest has the blessing of God, which can be traced from our days to Jesus Christ Himself. The Protestant pastor is only a speaker and administrator of the life of the community.
As Saint Ignatius (Brianchaninov) says, “Luther... passionately rejecting the lawless power of the popes, rejected the legal power, rejected the episcopal rank itself, the consecration itself, despite the fact that the establishment of both belonged to the apostles themselves... rejected the Sacrament of Confession, although all Holy Scripture testifies that it is impossible to receive remission of sins without confessing them.” Protestants also rejected other sacred rites.
Veneration of the Virgin Mary and saints
The Most Holy Virgin Mary, who gave birth to the human race of the Lord Jesus Christ, prophetically said: from now on all generations will please Me(OK. 1 , 48). This was said about the true followers of Christ - Orthodox Christians. And indeed, from then until now, from generation to generation, all Orthodox Christians have revered Holy Mother of God Virgin Mary. But Protestants do not want to honor and please her, contrary to Scripture.
The Virgin Mary, like all the saints, that is, people who have walked to the end along the path of salvation opened by Christ, have united with God and are always in harmony with Him.
The Mother of God and all the saints became the closest and most beloved friends of God. Even a person, if his beloved friend asks him for something, will definitely try to fulfill it, and God also willingly listens and quickly fulfills the requests of the saints. It is known that even during his earthly life, when they asked, He certainly responded. So, for example, at the request of the Mother, He helped the poor newlyweds and performed a miracle at the feast to save them from shame (Jn. 2 , 1-11).
Scripture reports that God is not the God of the dead, but of the living, for with Him all are alive(Luke 20:38). Therefore, after death, people do not disappear without a trace, but their living souls are maintained by God, and those who are holy retain the opportunity to communicate with Him. And Scripture directly says that departed saints make requests to God and He hears them (see: Rev. 6 , 9-10). Therefore, Orthodox Christians revere Holy Virgin Mary and other saints and turn to them with requests that they intercede before God for us. Experience shows that many healings, deliverances from death and other help are received by those who resort to their prayerful intercession.
For example, in 1395, the great Mongol commander Tamerlane with a huge army went to Russia to capture and destroy its cities, including the capital, Moscow. The Russians did not have enough strength to withstand such an army. Orthodox residents of Moscow began to earnestly ask the Most Holy Theotokos to pray to God to save them from the impending disaster. And so, one morning Tamerlane unexpectedly announced to his military leaders that they needed to turn the army around and go back. And when asked about the reason, he answered that at night in a dream he saw a great mountain, on the top of which stood a beautiful shining woman, who ordered him to leave the Russian lands. And, although Tamerlane was not Orthodox Christian, out of fear and respect for the holiness and spiritual power of the appeared Virgin Mary, he submitted to Her.
Prayers for the dead
Those Orthodox Christians who during their lifetime were unable to overcome sin and become saints do not disappear after death either, but they themselves need our prayers. Therefore, the Orthodox Church prays for the dead, believing that through these prayers the Lord sends relief for the posthumous fate of our deceased loved ones. But Protestants do not want to admit this either, and refuse to pray for the dead.
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The Lord Jesus Christ, speaking about his followers, said: the days will come when the Bridegroom will be taken away from them, and then they will fast in those days(Mk. 2 , 20).
The Lord Jesus Christ was taken away from His disciples the first time on Wednesday, when Judas betrayed Him and the villains captured Him to take Him to trial, and the second time on Friday, when the villains crucified Him on the Cross. Therefore, in fulfillment of the words of the Savior, Orthodox Christians have observed fasting every Wednesday and Friday since ancient times, abstaining for the sake of the Lord from eating animal products, as well as from various types of entertainment.
The Lord Jesus Christ fasted for forty days and nights (see: Matt. 4 , 2), setting an example for His disciples (see: Jn. 13 , 15). And the apostles, as the Bible says, with worshiped the Lord and fasted(Acts 13 , 2). Therefore, Orthodox Christians, in addition to one-day fasts, also have multi-day fasts, of which the main one is Great Lent.
Protestants deny fasting and fasting days.
Sacred images
Anyone who wants to worship the true God should not worship false gods, which are either invented by people or by those spirits who have fallen away from God and become evil. These evil spirits often appeared to people in order to mislead them and distract them from worshiping the true God to worship themselves.
However, having ordered the construction of the temple, the Lord, even in these ancient times, also ordered to make images of cherubim in it (see: Ex. 25, 18-22) - spirits who remained faithful to God and became holy angels. Therefore, from the very first times, Orthodox Christians made sacred images of saints united with the Lord. In the ancient underground catacombs, where Christians persecuted by pagans gathered for prayer and sacred rites in the 2nd-3rd centuries, they depicted the Virgin Mary, the apostles, and scenes from the Gospel. These ancient sacred images have survived to this day. In the same way, in modern churches of the Orthodox Church there are the same sacred images, icons. When looking at them, it is easier for a person to ascend in soul to prototype, concentrate your energy on praying to him. After such prayers in front of holy icons, God often sends help to people, and miraculous healings often occur. In particular, Orthodox Christians prayed for deliverance from Tamerlane’s army in 1395 at one of the icons of the Mother of God - the Vladimir icon.
However, Protestants, due to their error, reject the veneration of sacred images, not understanding the difference between them and between idols. This stems from their erroneous understanding of the Bible, as well as from the corresponding spiritual mood - after all, they do not notice the fundamental difference between the image of a saint and the image evil spirit Only one who does not understand the difference between a holy and an evil spirit can.
Other differences
Protestants believe that if a person recognizes Jesus Christ as God and Savior, then he already becomes saved and holy, and no special works are needed for this. And Orthodox Christians, following the Apostle James, believe that Faith, if it does not have works, is dead in itself(James. 2, 17). And the Savior Himself said: Not everyone who says to Me: “Lord! Lord!” will enter the Kingdom of Heaven, but he who does the will of My Father in Heaven(Matt. 7:21). This means, according to Orthodox Christians, that it is necessary to fulfill the commandments that express the will of the Father, and thus prove one’s faith by deeds.
Also, Protestants do not have monasticism or monasteries, but Orthodox Christians do. The monks work zealously to fulfill all the commandments of Christ. And in addition, they take three additional vows for the sake of God: a vow of celibacy, a vow of non-covetousness (not having their own property) and a vow of obedience to a spiritual leader. In this they imitate the Apostle Paul, who was celibate, non-covetous and completely obedient to the Lord. The monastic path is considered higher and more glorious than the path of a layman - a family man, but a layman can also be saved and become a saint. Among the apostles of Christ there were also married people, namely, the apostles Peter and Philip.
When Saint Nicholas of Japan was asked at the end of the 19th century why, although the Orthodox in Japan have only two missionaries, and the Protestants have six hundred, nevertheless, more Japanese converted to Orthodoxy than to Protestantism, he replied: “It’s not about the people, but in teaching. If a Japanese, before accepting Christianity, thoroughly studies it and compares it: in the Catholic mission he recognizes Catholicism, in the Protestant mission he recognizes Protestantism, we have our teaching, then, as far as I know, he always accepts Orthodoxy.<...>What is this? Yes, that in Orthodoxy the teaching of Christ is kept pure and whole; We have not added anything to it, like Catholics, and have taken nothing away, like Protestants.”
Indeed, Orthodox Christians are convinced, as Saint Theophan the Recluse says, of this immutable truth: “What God has revealed and what He has commanded, nothing should be added to it, nor anything taken away from it. This applies to Catholics and Protestants. Those are adding everything, but these are subtracting... The Catholics have muddied the apostolic tradition. The Protestants set out to correct the matter - and made it even worse. Catholics have one pope, but Protestants have one pope, whatever the Protestant.”
Therefore, everyone who is truly interested in the truth, and not in their own thoughts, both in past centuries and in our time, certainly finds their way to the Orthodox Church, and often, even without any effort from Orthodox Christians, God Himself leads such people to the truth. As an example, here are two stories that happened recently, the participants and witnesses of which are still alive.
US case
In the 1960s, in the American state of California, in the cities of Ben Lomon and Santa Barbara, a large group of young Protestants came to the conclusion that all the Protestant Churches they knew could not be the real Church, since they assumed that after the apostles the Church of Christ had disappeared , and it was supposedly revived only in the 16th century by Luther and other leaders of Protestantism. But such a thought contradicts the words of Christ that the gates of hell will not prevail against his Church. And then these young people began to study the historical books of Christians, from the very early antiquity, from the first century to the second, then to the third, and so on, tracing the continuous history of the Church founded by Christ and His apostles. And so, thanks to their many years of research, these young Americans themselves became convinced that such a Church is the Orthodox Church, although none of the Orthodox Christians communicated with them or instilled in them such thoughts, but the history of Christianity itself testified to them this truth. And then they came into contact with the Orthodox Church in 1974, all of them, more than two thousand people, accepted Orthodoxy.
Case in Benini
Another story happened in West Africa, in Benin. In this country there were no Orthodox Christians at all, most of the inhabitants were pagans, a few professed Islam, and some were Catholics or Protestants.
One of them, a man named Optat Bekhanzin, suffered a misfortune in 1969: his five-year-old son Eric became seriously ill and suffered from paralysis. Bekhanzin took his son to the hospital, but doctors said that the boy could not be cured. Then the grief-stricken father turned to his Protestant “Church” and began attending prayer meetings in the hope that God would heal his son. But these prayers were fruitless. After this, Optat gathered some close people at his home, persuading them to pray together to Jesus Christ for Eric’s healing. And after their prayer a miracle happened: the boy was healed; it strengthened the small community. Subsequently, more and more miraculous healings occurred through their prayers to God. Therefore, more and more people came to them - both Catholics and Protestants.
In 1975, the community decided to form itself as an independent church, and the believers decided to pray and fast intensely in order to find out the will of God. And at that moment, Eric Bekhanzin, who was already eleven years old, received a revelation: when asked what they should call their church community, God answered: “My Church is called the Orthodox Church.” This greatly surprised the Benin people, because none of them, including Eric himself, had ever heard of the existence of such a Church, and they did not even know the word “Orthodox.” However, they called their community the “Orthodox Church of Benin”, and only twelve years later were they able to meet Orthodox Christians. And when they learned about the real Orthodox Church, which has been called that way since ancient times and dates back to the apostles, they all together, consisting of more than 2,500 people, converted to the Orthodox Church. This is how the Lord responds to the requests of all who truly seek the path of holiness leading to the truth, and brings such a person to His Church.
The difference between Orthodoxy and Catholicism
The reason for the split of the Christian Church into Western (Catholicism) and Eastern (Orthodoxy) was the political split that occurred at the turn of the 8th-9th centuries, when Constantinople lost the lands of the western part of the Roman Empire. In the summer of 1054, the Pope's ambassador to Constantinople, Cardinal Humbert, anathematized the Byzantine Patriarch Michael Cyrularius and his followers. A few days later, a council was held in Constantinople, at which Cardinal Humbert and his henchmen were reciprocally anathematized. Disagreements between representatives of the Roman and Greek churches also intensified due to political disagreements: Byzantium argued with Rome for power. The mistrust of East and West turned into open hostility after the Crusade against Byzantium in 1202, when Western Christians went against their eastern fellow believers. Only in 1964, Patriarch Athenagoras of Constantinople and Pope Paul VI officially The anathema of 1054 was lifted. However, differences in traditions have become deeply entrenched over the centuries.
Church organization
The Orthodox Church includes several independent Churches. In addition to the Russian Orthodox Church (ROC), there is Georgian, Serbian, Greek, Romanian and others. These Churches are governed by patriarchs, archbishops and metropolitans. Not all Orthodox Churches have communion with each other in the sacraments and prayers (which, according to the catechism of Metropolitan Philaret, is a necessary condition in order for individual Churches to be part of the one Universal Church). Also, not all Orthodox Churches recognize each other as true churches. Orthodox Christians consider Jesus Christ to be the head of the Church.
Unlike the Orthodox Church, Catholicism is one Universal Church. All its parts are different countries the world are in communication with each other, and also follow the same creed and recognize the Pope as their head. In the Catholic Church, there are communities within the Catholic Church (rites) that differ from each other in forms of liturgical worship and church discipline. There are Roman, Byzantine rites, etc. Therefore, there are Catholics of the Roman rite, Catholics of the Byzantine rite, etc., but they are all members of the same Church. Catholics also consider the Pope to be the head of the Church.
Divine service
The main worship service for the Orthodox is the Divine Liturgy, for Catholics it is the Mass (Catholic liturgy).
During services in the Russian Orthodox Church, it is customary to stand as a sign of humility before God. In other Eastern Rite Churches, sitting is allowed during services. As a sign of unconditional submission, Orthodox Christians kneel. Contrary to popular belief, it is customary for Catholics to both sit and stand during worship. There are services that Catholics listen to on their knees.
Mother of God
In Orthodoxy, the Mother of God is first and foremost the Mother of God. She is revered as a saint, but she was born in original sin, like all mere mortals, and died like all people. Unlike Orthodoxy, Catholicism believes that the Virgin Mary was conceived immaculately without original sin and at the end of her life was ascended to heaven alive.
Symbol of faith
Orthodox believe that the Holy Spirit comes only from the Father. Catholics believe that the Holy Spirit comes from the Father and from the Son.
Sacraments
The Orthodox Church and the Catholic Church recognize seven main Sacraments: Baptism, Confirmation (Confirmation), Communion (Eucharist), Penance (Confession), Priesthood (Ordination), Anointing (Unction) and Marriage (Wedding). The rituals of the Orthodox and Catholic Churches are almost identical, the differences are only in the interpretation of the sacraments. For example, during the sacrament of baptism in the Orthodox Church, a child or adult is immersed in the font. In a Catholic church, an adult or child is sprinkled with water. The sacrament of communion (Eucharist) is celebrated on leavened bread. Both the priesthood and the laity partake of both the Blood (wine) and the Body of Christ (bread). In Catholicism, the sacrament of communion is celebrated on unleavened bread. The priesthood partakes of both the Blood and the Body, while the laity partakes only of the Body of Christ.
Purgatory
Orthodoxy does not believe in the existence of purgatory after death. Although it is assumed that souls may be in an intermediate state, hoping to go to heaven after Last Judgment. In Catholicism, there is a dogma about purgatory, where souls remain awaiting heaven.
Faith and morals
The Orthodox Church recognizes only the decisions of the first seven Ecumenical Councils, which took place from 49 to 787. Catholics recognize the Pope as their head and share the same faith. Although within the Catholic Church there are communities with in different forms liturgical worship: Byzantine, Roman and others. The Catholic Church recognizes the decisions of the 21st Ecumenical Council, the last of which took place in 1962–1965.
Within Orthodoxy, divorces are allowed in individual cases, which are decided by priests. The Orthodox clergy is divided into “white” and “black”. Representatives of the “white clergy” are allowed to marry. True, then they will not be able to receive episcopal or higher rank. “Black clergy” are monks who take a vow of celibacy. For Catholics, the sacrament of marriage is considered to be for life and divorce is prohibited. All Catholic religious clergy take a vow of celibacy.
Sign of the Cross
Orthodox Christians cross themselves only from right to left with three fingers. Catholics cross themselves from left to right. They do not have a single rule for how to place your fingers when creating a cross, so several options have taken root.
Icons
On Orthodox icons, saints are depicted in two dimensions according to the tradition of reverse perspective. This emphasizes that the action takes place in another dimension - in the world of spirit. Orthodox icons monumental, strict and symbolic. Among Catholics, saints are depicted naturalistically, often in the form of statues. Catholic icons are painted in straight perspective.
Sculptural images of Christ, the Virgin Mary and saints adopted in Catholic churches, are not accepted by the Eastern Church.
Crucifixion
The Orthodox cross has three crossbars, one of which is short and located at the top, symbolizing the tablet with the inscription “This is Jesus, King of the Jews,” which was nailed above the head of the crucified Christ. The lower crossbar is a footstool and one of its ends looks up, pointing to one of the thieves crucified next to Christ, who believed and ascended with him. The second end of the crossbar points down, as a sign that the second thief, who allowed himself to slander Jesus, went to hell. On the Orthodox cross, each foot of Christ is nailed with a separate nail. Unlike the Orthodox cross, catholic cross consists of two crossbars. If it depicts Jesus, then both of Jesus' feet are nailed to the base of the cross with one nail. Christ on Catholic crucifixes, as well as on icons, is depicted naturalistically - his body sags under the weight, torment and suffering are noticeable throughout the image.
Funeral service for the deceased
Orthodox Christians commemorate the dead on the 3rd, 9th and 40th days, then every other year. Catholics always remember the dead on Remembrance Day - November 1st. In some European countries November 1st is official m on days off. The deceased are also remembered on the 3rd, 7th and 30th days after death, but this tradition is not strictly observed.
Despite the existing differences, both Catholics and Orthodox Christians are united by the fact that they profess and preach throughout the world one faith and one teaching of Jesus Christ.
conclusions:
- In Orthodoxy, it is generally accepted that the Universal Church is “embodied” in each local Church, headed by a bishop. Catholics add to this that in order to belong to the Universal Church, the local Church must have communion with the local Roman Catholic Church.
- World Orthodoxy does not have a single leadership. It is divided into several independent churches. World Catholicism is one church.
- The Catholic Church recognizes the primacy of the Pope in matters of faith and discipline, morality and government. Orthodox churches do not recognize the primacy of the Pope.
- Churches see differently the role of the Holy Spirit and the mother of Christ, who in Orthodoxy is called the Mother of God, and in Catholicism the Virgin Mary. In Orthodoxy there is no concept of purgatory.
- The same sacraments operate in the Orthodox and Catholic Churches, but the rituals for their implementation are different.
- Unlike Catholicism, Orthodoxy does not have a dogma about purgatory.
- Orthodox and Catholics create the cross in different ways.
- Orthodoxy allows divorce, and its “white clergy” can marry. In Catholicism, divorce is prohibited, and all monastic clergy take a vow of celibacy.
- The Orthodox and Catholic Churches recognize the decisions of different Ecumenical Councils.
- Unlike the Orthodox, Catholics depict saints on icons in a naturalistic manner. Also among Catholics, sculptural images of Christ, the Virgin Mary and saints are common.
So...Everyone understands that Catholicism and Orthodoxy, like Protestantism, are directions of one religion - Christianity. Despite the fact that both Catholicism and Orthodoxy belong to Christianity, there are significant differences between them.
If Catholicism is represented by just one church, and Orthodoxy consists of several autocephalous churches, homogeneous in their doctrine and structure, then Protestantism is many churches that may differ from each other both in organization and in individual details of doctrine.
Protestantism is characterized by the absence of a fundamental opposition between the clergy and the laity, the rejection of a complex church hierarchy, a simplified cult, the absence of monasticism, and celibacy; in Protestantism there is no cult of the Mother of God, saints, angels, icons, the number of sacraments is reduced to two (baptism and communion).
The main source of faith is Holy Bible. Protestantism is widespread mainly in the USA, Great Britain, Germany, Scandinavian countries and Finland, the Netherlands, Switzerland, Australia, Canada, Latvia, Estonia. Thus, Protestants are Christians who belong to one of several independent Christian churches.
They are Christians, and together with Catholics and Orthodox Christians they share the fundamental principles of Christianity.
However, the views of Catholics, Orthodox and Protestants on some issues differ. Protestants value the authority of the Bible above all else. Orthodox and Catholics value their traditions more highly and believe that only the leaders of these Churches can interpret the Bible correctly. Despite their differences, all Christians agree with the prayer of Christ recorded in the Gospel of John (17:20-21): “I pray not for these only, but also for those who believe in Me through their word, that they may all be one... "
Which is better, depending on which side you look at. For the development of the state and life in pleasure - Protestantism is more acceptable. If a person is driven by the thought of suffering and redemption - then Catholicism?
For me personally, it is important that P Orthodoxy is the only religion that teaches that God is Love (John 3:16; 1John 4:8). And this is not one of the qualities, but is the main revelation of God about Himself - that He is all-good, unceasing and unchanging, all-perfect Love, and that all His actions, in relation to man and the world, are an expression of only love. Therefore, such “feelings” of God as anger, punishment, revenge, etc., which the books of Holy Scripture and the Holy Fathers often speak about, are nothing more than ordinary anthropomorphisms used with the aim of giving to the widest possible circle of people, in the most accessible form, an idea of God’s providence in the world. Therefore, says St. John Chrysostom (IV century): “When you hear the words: “rage and anger” in relation to God, then do not understand anything human by them: these are words of condescension. The Divine is alien to all such things; it is said this way in order to bring the subject closer to the understanding of cruder people” (Conversation on Ps. VI. 2. // Creations. T.V. Book. 1. St. Petersburg, 1899, p. 49).
To each his own...
Faith in Jesus Christ united and inspired Christians, becoming the basis of their religious worldview. Without her, believers would not be able to perform doing the right thing and do honest work.
The role of Orthodoxy in the history of Russia is enormous. People who professed this trend in Christianity not only developed the spiritual culture of our country, but also contributed to the way of life of the Russian people.
Catholicism has also brought great meaning to people's lives for centuries. The head of the Catholic Church, the Pope, determines the norms of the social and spiritual sphere of society.
Differences in the teachings of Orthodoxy and Catholicism
Orthodoxy primarily recognizes that knowledge that has not changed since the time of Jesus Christ - the 1st millennium AD. It is based on faith in a single Creator who created the world. 
Catholicism allows for changes and additions to the basic dogmas of the religion. Thus, we can determine the main differences between the teachings of the two directions in Christianity: 
- Catholics consider the Holy Spirit emanating from the Father and the Son to be the symbol of their Faith, while Orthodox Christians accept only the Holy Spirit emanating from the Father.
- Catholics believe in the concept of the Immaculate Conception of the Virgin Mary, but Orthodox Christians do not accept it.
- The Pope was elected as the sole head of the church and the vicar of God in Catholicism, but Orthodoxy does not imply such an appointment.
- The teaching of the Catholic Church, unlike Orthodoxy, prohibits divorce.
- In Orthodox teaching there is no dogma about purgatory (the wandering of the soul of a deceased person).
Despite all the differences, both directions religions are very similar to each other. Both Orthodox believers and Catholics believe in Jesus Christ, observe fasts, and build churches. The Bible is of great importance to them.
Church and clergy in Orthodoxy and Catholicism
The Orthodox Church includes at least 14 local churches recognized at the end of the 20th century. She governs the community of believers with the help of a set of rules of the apostles, the lives of saints, theological texts and church customs. The Catholic Church, unlike the Orthodox Church, is a single religious center and is headed by the Pope.
First of all, churches of different directions in Christianity differ in their appearance. The walls of Orthodox churches are decorated with stunning frescoes and icons. The service is accompanied by the singing of prayers.
The Catholic church in the Gothic style is decorated with carvings and stained glass windows. Statues of the Virgin Mary and Jesus Christ replace icons in it, and the service takes place to the sounds of an organ.
Present in both the Catholic and Orthodox churches altar. For Orthodox believers it is surrounded by an iconostasis, while for Catholics it is located in the middle of the church.
Catholicism created such church positions as bishop, archbishop, abbot and others. All of them take a vow of celibacy upon entering the service.
In Orthodoxy, the clergy is represented by such titles as patriarch, metropolitan, deacon. Unlike the strict rules of the Catholic Church, Orthodox clergy can marry. The vow of celibacy is taken only by those who have chosen monasticism.
In general, the Christian church has been closely connected with people's lives for centuries. It regulates human behavior in everyday life and is endowed with great capabilities.
Rites of Orthodoxy and Catholicism
This is a direct appeal of a believer to God. Orthodox believers face east during prayer, but for Catholics this does not matter. Catholics cross themselves with two fingers, and Orthodox Christians with three. 
In Christianity, the sacrament of baptism is allowed at any age. But most often, both Orthodox and Catholics baptize their children soon after birth. In Orthodoxy, during baptism, a person is immersed in water three times, and among Catholics, water is poured onto his head three times.
Every Christian comes to church at least once in his life for confession. Catholics confess in a special place - a confessional. At the same time, the person confessing sees the clergyman through the bars. A Catholic priest will listen carefully to the person and give the necessary advice.
During confession, an Orthodox priest can forgive sins and appoint Penance- performing pious deeds to correct mistakes. Confession in Christianity is the secret of the believer.
The cross is the main symbol of Christianity. It decorates churches and temples, is worn on the body and placed on graves. Words depicted on all Christian crosses, are the same, but written in different languages. 
Worn during baptism pectoral cross will become for the believer a symbol of Christianity and the suffering of Jesus Christ. For an Orthodox cross, the shape does not matter; what is depicted on it is much more important. Most often you can see six-pointed or eight-pointed crosses. The image of Jesus Christ on it symbolizes not only torment, but also victory over evil. By tradition, the Orthodox cross has a lower crossbar.
The Catholic cross depicts Jesus Christ as a man who died. His arms are bent and his legs are crossed. This image is striking in its realism. The shape of the cross is more laconic, without a crossbar.
The classic Catholic image of the crucifixion shows the Savior with his feet crossed and pierced with a single nail. A crown of thorns is depicted on his head.
Orthodoxy sees Jesus Christ triumphant over death. His palms are open and his legs are not crossed. According to Orthodox tradition, images of a crown of thorns on a crucifix are very rare.
Having become acquainted with the traditions of the Catholic Church in Europe and having talked with my priest upon my return, I discovered that there is much in common between the two directions 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 accessible language talk about the differences between the Catholic Church and the Orthodox Church and their general outline.
Although churchmen argue that the matter is due to “irreconcilable religious differences,” scientists are confident that this 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.
It was difficult not to notice the features that had already taken hold in the West, where Rome dominated, different from those accepted in Constantinople, so they latched on to this: different structures in matters of hierarchy, aspects of religious doctrine, the conduct of sacraments - everything was used.
Due to political tensions, the existing differences between the two traditions existing in different parts of the collapsed Roman Empire were revealed. The reason for the current uniqueness was the differences in culture and mentality of the western and eastern parts.
And, if the existence of one strong, large state made the church unified, 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 along territorial lines did not happen overnight. East and West went towards this for years, culminating in the 11th century. In 1054, during the Council, the Patriarch of Constantinople was deposed by envoys of the Pope.
In response, he anathematized the Pope's envoys. The heads of the remaining patriarchates shared the position of Patriarch Michael, and the split deepened. The final break dates back to the 4th Crusade, which sacked Constantinople. Thus, the united Christian church split into Catholic and Orthodox.
Now Christianity unites three different directions: the Orthodox and Catholic Church, Protestantism. There is no single church uniting Protestants: there are hundreds of denominations. The Catholic Church is monolithic, led by the Pope, to whom all believers and dioceses submit.
15 independent and mutually recognizing churches constitute the asset of Orthodoxy. Both directions are religious systems, including their own hierarchy and internal rules, religion and worship, cultural traditions.
Common features of Catholicism and Orthodoxy
Followers of both churches believe in Christ, consider Him an example to follow, and try to follow His commandments. The 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, and have the same Creed.
Followers of both churches believe in the power of the Holy Trinity.
The view on family formation in both directions converges. Marriage between a man and a woman occurs with the blessing of the church and is considered a sacrament. Same-sex marriages are not recognized. Entry into intimate relationships before marriage is unworthy of a Christian and is considered a sin, and same-sex is considered a grave sin.
Followers of both directions agree that both the Catholic and Orthodox directions of the church represent Christianity, albeit in different ways. The difference for them is significant and irreconcilable: for more than a thousand years there has been no unity in the method of worship and communion of the Body and Blood of Christ, therefore they do not celebrate communion together.
Orthodox and Catholics: what is the difference
The result of deep religious differences between East and West was the schism that occurred in 1054. Representatives of both movements claim striking differences between them in their religious worldview. Such contradictions will be discussed further. For ease of understanding, I have compiled a special table of differences.
| The essence of the difference | Catholics | Orthodox | |
| 1 | Opinion regarding the unity of the Church | Consider it necessary to have one faith, sacraments and head of the Church (the Pope, naturally) | They consider it necessary to have unity of faith and the celebration of the sacraments |
| 2 | Different understandings of the Universal Church | The local’s belonging 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 proceeds from the Father through the Son |
| 4 | Sacrament of marriage | The conclusion of a marriage between a man and a woman, blessed by a church minister, lasts for life without the possibility of divorce | A marriage between a man and a woman, blessed by the church, is concluded before the end of the earthly term of the spouses (divorce is allowed in some situations) |
| 5 | The presence of an intermediate state of souls after death | The proclaimed dogma of purgatory presupposes the existence after death of the physical shell of an intermediate state of souls for which paradise is destined, 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 deceased we are talking about souls remaining in an uncertain state and having the hope of finding a heavenly life after the end of the Last Judgment |
| 6 | Conception of the Virgin Mary | Catholicism has adopted the dogma of the Immaculate Conception of the Mother of God. This means that there was no original sin 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 a dogma about the presence of the body and soul of the Virgin Mary in the Kingdom of Heaven | Dogmatically fixed | Not dogmatically established, although followers of the Orthodox Church support this judgment |
| 8 | The primacy of the Pope | According to the corresponding dogma, the Pope is considered the head of the Church, having unquestioned authority on key religious and administrative issues | The primacy of the Pope is not recognized |
| 9 | Number of rituals | Several rites are used, including Byzantine | A single (Byzantine) rite predominates |
| 10 | Making higher church decisions | Guided by a dogma proclaiming the infallibility of the Head of the Church in matters of faith and morals, subject to the approval of a decision agreed upon with the bishops | We are convinced of the infallibility of exclusively Ecumenical Councils |
| 11 | Guidance in the activities of 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 |
Let's sum it up
Despite the centuries-old split between the Catholic and Orthodox churches, which is not expected to be overcome in the near future, there are many similar points that indicate common origins.
There are many differences, so significant that combining the two directions is not possible. However, regardless of their differences, Catholics and Orthodox believe in Jesus Christ and carry His teachings and values throughout the world. Human errors have divided Christians, but faith in the Lord gives the unity for which Christ prayed.