Church differences. Catholics and Orthodox - what's the difference? The main reasons for the division of the church into Catholic and Orthodox

The significance of Orthodoxy in Russian history and culture is spiritually defining. In order to understand this and be convinced of this, one does not have to be Orthodox oneself; it is enough to know Russian history and have spiritual vigilance. It is enough to admit that the thousand-year history of Russia is being created by people of the Christian faith; that Russia was formed, strengthened and developed its spiritual culture precisely in Christianity, and that it accepted Christianity, professed, contemplated and introduced into life precisely in the act of Orthodoxy. This is precisely what was comprehended and pronounced by the genius of Pushkin. Here are his original words:

“The great spiritual and political upheaval 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, spiritual and creative failure in the history of Russia, and when we see her enemies everywhere (religious and political), preparing a campaign against her originality and integrity, we must firmly and accurately pronounce: 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 originality of the Russian people is expressed in its special and original spiritual act. Under the "act" one must understand the internal structure and way of a person: his way of feeling, contemplating, thinking, desiring and acting. Each of the Russians, having gone abroad, had, and still has, the full opportunity to be convinced by experience that other peoples have a different way of life and spirituality from ours; we experience it at every step and hardly get used to it; sometimes we see their superiority, sometimes we acutely feel their dissatisfaction, but we always experience their foreignness and begin to languish and yearn for the “homeland”. This is due to the originality of our everyday and spiritual way of life, or, to put it in the shortest word, 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 this at once. There are books about this, sometimes precious (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 “Westernizer” blind to Russia. And this is especially important in the main question that we are raising here - about Orthodoxy and Catholicism.

Among the enemies of Russia, who do not accept her entire culture and condemn her 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 the Catholic Church “leads” and where people unquestioningly recognize the authority of the Bishop of Rome. Everything else goes (so they understand) on the wrong path, is 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, evaluations, organizations, decisions and actions. The non-Catholic in the world must disappear: either as a result of propaganda and conversion, or by the destruction of God.

How many times in recent years have Catholic prelates taken it upon themselves to explain to me personally that “the Lord is sweeping the Orthodox East with an iron broom so that the united Catholic Church may reign”... How many times I shuddered at the bitterness that their speeches breathed and their eyes sparkled. And listening to these speeches, I began to understand how the prelate Michel d "Herbigny, head of Eastern Catholic propaganda, could go to Moscow twice (in 1926 and in 1928) to establish a union with the "Renovation 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." The International has not been realized until now, 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, which was carried out by Catholics in the thirties of the current (twentieth. - Note ed.) of the century ... I finally understood the true meaning of the Catholic "prayers for the salvation of Russia": both the original, brief, and the one that was compiled in 1926 by Pope Benedict XV and for reading which they are granted (by announcement) "three hundred days of indulgence" ...

And now, when we see how the Vatican has been preparing for a campaign against Russia for years, carrying out a massive purchase of Russian religious literature, Orthodox icons and entire iconostases, mass training of the Catholic clergy to simulate Orthodox worship in Russian (“Eastern Rite Catholicism”), close study Orthodox thought and soul for the sake of proving their historical inconsistency - all of us, Russian people, must put before ourselves 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 act difference. The last difference is vital and primary: it gives the key to understanding all the others.

The dogmatic difference is known to every Orthodox: firstly, contrary to the decisions of the Second Ecumenical Council (Constantinople,381) and the Third Ecumenical Council (Ephesus, 431, Rule 7), Catholics introduced into the 8th member of the Creed an addition about the descent of the Holy Spirit not only from the Father, but also from the Son (“filioque”); secondly, in the 19th century, a new Catholic dogma was added to this 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 cathedra”); fourthly, in 1950, another dogma was established on 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 pontiff as the head of the Church and Christ's substitute on earth, while the Orthodox recognize the single head of the Church - Jesus Christ and consider it the only correct thing for the Church to be built by the Ecumenical and Local Councils. Orthodoxy also does not recognize secular authority for bishops and does not honor Catholic order organizations (especially the Jesuits). These are the most important differences.

Ritual distinctions are as follows. Orthodoxy does not recognize worship in Latin; it observes the liturgies composed 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 the Catholics for the laity with only "consecrated wafers"; it recognizes icons, but does not allow sculptures in churches; it elevates confession to the invisibly present Christ and denies the confessional as an organ of earthly power in the hands of a priest. Orthodoxy has created a completely different culture of church singing, prayer and ringing; he has a different outfit; he has a different sign of the cross; a different arrangement of the altar; it knows kneeling, but rejects the Catholic "crouching"; it does not know the rattling bell during prayers and many other things. These are the most important ritual distinctions.

Missionary distinctions 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). It observes, when converting, the purity of religious contemplation and its freedom from any extraneous motives, especially from intimidation, political calculation and material assistance (“charity”); it does not consider that earthly help to a brother in Christ proves the “orthodox faith” of the benefactor. It, according to the words of Gregory the Theologian, seeks "not to conquer, but to win brothers" in faith. It does not seek power on earth at any cost. These are the most important missionary distinctions.

These are the political differences. The Orthodox Church has never claimed either secular domination or the struggle for state power in the form of a political party. The original Russian-Orthodox solution of the question is as follows: Church and 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 work; The Church organizes its work freely and independently, observes secular loyalty, but judges everything by its own Christian yardstick and gives good advice, and perhaps denunciations to the rulers and good teaching to the laity (remember Philip the Metropolitan and Patriarch Tikhon). Her weapon is not a sword, not party politics, and not order intrigue, but conscience, instruction, denunciation and excommunication. Byzantine and post-Petrine deviations from this order were unhealthy phenomena.

Catholicism, on the contrary, seeks always and 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 the blindly obedient will. Orthodoxy seeks to awaken in man a living, creative love and a Christian conscience. Catholicism requires from a person obedience and observance of the prescription (legalism). Orthodoxy asks for the very best and calls for evangelical perfection. Catholicism asks about what is prescribed, what is forbidden, what is permitted, what is forgivable, and what is unforgivable. Orthodoxy goes deep into the soul, looking for sincere faith and sincere kindness. Catholicism disciplines the outer man, seeks outward piety, and is satisfied with the formal semblance of good deeds.

And all this is most closely connected with the initial and deepest act 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, what forces of the soul, your faith is carried out. Ever 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 one's own faith, but especially someone else's faith and the entire history of religion. This is how we should understand both Orthodoxy and Catholicism.

There are religions that are born out of fear and feed on fear; thus, African Negroes in their mass are primarily afraid of darkness and night, evil spirits, witchcraft, death. It is in the struggle against this fear and in the exploitation of it by 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; such is "left-hand Shaivism" in India; such is Russian Khlystism.

There are religions that live in 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-giving and austerities. Confucianism arose as a religion of historically suffered and sincerely felt moral doctrine. The religious act of Egypt was dedicated to overcoming death. The Jewish religion was looking primarily for national self-affirmation on earth, putting forward henotheism (the god of national exclusivity) and moral legalism. The Greeks created a religion of the family hearth and visible beauty. The Romans - the religion of the magical rite. What about Christians?

Orthodoxy and Catholicism alike elevate their faith to Christ, the Son of God, and to the gospel gospel. And yet their religious acts are not only different, but incompatible in their opposites. It is precisely this that determines all the differences that I indicated in the previous article (“On Russian Nationalism.” - Approx. ed.).

The primary and fundamental awakening of faith for the Orthodox is the movement of the heart, contemplating love, which sees the Son of God in all His goodness, in all His perfection and spiritual strength, bows down 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 purifies his conscience by it, and embarks on the path of repentance and purification.

On the contrary, in a Catholic, “faith” awakens from a volitional decision: to trust such and such (Catholic-Church) authority, to submit and submit to it, and to 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 voluntary deeds corresponding to it. Here the gospel of Christ evokes sincere love for God, and free love awakens the Christian will and conscience in the soul.

On the contrary, the Catholic, by constant efforts of the 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 it to a much lesser extent; even less is the life of imagination and everyday feelings (emotions and affects). Neither love, nor faith, nor conscience is subject to the will and may not respond at all to its “compulsions”. One can force oneself to stand and prostrate, but it is impossible to force reverence, prayer, love and thanksgiving in oneself. Only external "piety" obeys the will, and this is nothing more than an external appearance or just a pretense. You can force yourself to make a property "donation"; but the gift of love, compassion, mercy is not compelled by will or authority. For love - both earthly and spiritual - thought and imagination follow by themselves, naturally and willingly, but the will can beat over them all their lives and not subject them to its pressure. From an open and loving heart, conscience, like the voice of God, will speak independently and authoritatively. But the discipline of the will does not lead to conscience, and obedience to external authority completely stifles personal conscience.

This is how this opposition and irreconcilability of the two confessions unfolds, and we, the Russian people, need to think it through to the end.

He who builds religion on will and on obedience to authority will inevitably have to limit faith to mental and verbal "recognition", leaving his heart cold and callous, replacing living love with legalism and discipline, and Christian kindness with "commendable", but dead deeds. . And prayer itself will turn into soulless words and insincere gestures. 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 have always been experienced by the Russian soul 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 grandeur and “beauty”, but there is no sincerity and warmth, there is no humility and burning, there is 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 found in everything. Thus, the first task of an Orthodox missionary is to give people the Holy Gospel and divine service in their own language and in full text; Catholics adhere to the Latin language, which is incomprehensible to most nations, and forbid believers to read the Bible on their own. The Orthodox soul seeks a direct approach to Christ in everything: from inward solitary prayer to the communion of the Holy Mysteries. A Catholic dares to think and feel about Christ only what the authoritative mediator between him and God will allow him to do, and in the very communion he remains deprived and insane, not accepting transubstantiated wine and receiving instead of transubstantiated bread - a kind of "wafer" that replaces it.

Further, if faith depends on the will and decision, then obviously the unbeliever does not believe because he does not want to believe, and the 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. Naturally, they are all criminals against the Law of God and that they should be punished. Hence the Inquisition and all those cruel deeds that filled the medieval history of Catholic Europe: crusades against heretics, bonfires, torture, the extermination of entire cities (for example, the city of Steding in Germany in 1234); in 1568 all the inhabitants 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 one who does not want to believe, he is a villain and a criminal in the face of God, hell awaits him; and behold, the short-lived fire of an earthly fire is better than the eternal fire of hell. It is natural that people who forced faith by their own will, try to force it from others as well, and see in unbelief or heterodoxy not a delusion, not misfortune, not blindness, not spiritual poverty, but an evil will.

On the contrary, an Orthodox priest follows the Apostle Paul: not to strive to "take power over another's will", but to "promote joy" in the hearts of people (see 2 Cor. 1, 24) and firmly remember Christ's commandment about "tares" that are not subject to premature weeding (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 take place” (Word 2, 15). Hence the instruction of Metropolitan Macarius, given by him in 1555 to the first Kazan archbishop Guriy: “With all sorts of customs, as possible, accustom the Tatars to him and bring them to baptism with love, but do not lead them to baptism with fear.” The Orthodox Church from time immemorial has believed in the freedom of faith, in its independence from earthly interests and calculations, in its heartfelt sincerity. Hence the words of Cyril of Jerusalem: "Simon the sorcerer in the font dip the body with water, but do not enlighten the heart with the spirit, and go down, and go out with the body, but do not bury the soul and do not rise."

Further, the will of earthly man seeks power. And the Church, building faith on the will, will certainly seek power. So it was with the Mohammedans; this has been the case with Catholics throughout their history. They were always looking for power in the world, as if the Kingdom of God were of this world - any power: independent secular power for the pope and cardinals, as well as power over kings and emperors (recall the Middle Ages); power over souls and especially over the will of his followers (confessional as a tool); party power in a modern "democratic" state; secret order power, totalitarian-cultural over everything and in all matters (Jesuits). They regard power as an instrument 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 dexterity, compromise, cunning, pretense, lies, deceit, intrigue and betrayal, and often crime. Hence the doctrine that the end resolves the means. It is in vain that the opponents expound this teaching of the Jesuits as if the end "justifies" or "sanctifies" bad means; in this way they only make it easier for the Jesuits to object and refute. 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 connection that the most prominent Jesuit Fathers, such as: Escobar-a-Mendoza, Soth, Tholet, Vascotz, Lessius, Sanquez and some others, assert that "actions are made good or bad depending on a good or bad goal" . However, the goal of a person is known only to him alone, it is a private matter, secret and easily amenable to simulation. Closely connected with this is the Catholic teaching on the permissibility and even innocence of lies and deceit: you just need to interpret the spoken words “differently” to yourself, or use an ambiguous expression, or silently limit the amount of what was said, or remain silent about the truth - then a lie is not a lie, and deceit is not deceit, and a false oath in court is not sinful (for this, see the Jesuits Lemkull, Suarets, Buzenbaum, Layman, Sanquez, Alagona, Lessia, Escobar and others).

But the Jesuits also have another teaching, which finally unties their hands for their order and their church leaders. This is the doctrine of evil deeds allegedly committed "by the command of God." So, in the Jesuit Peter Alagona (also in Buzenbaum) we read: “According to the command of God, you can kill the innocent, steal, debauchery, for He is the Lord of life and death, and therefore one must fulfill His command.” It goes without saying that the presence of such a monstrous and impossible "command" of God is decided by the Catholic Church 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 man believed and believes with love, prays with his heart, freely reads the Gospel; and the authority of the Church helps him in his freedom and teaches him freedom, opening his spiritual eye to him, and not frightening him with earthly executions in order to “avoid” the other worlds. Russian charity and the "poverty" of the Russian tsars always came from the heart and kindness. Russian art has entirely grown out of free contemplation of the heart: 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, disinterestedness, intuitive and holistic diagnosis, individualization of the patient, brotherly attitude towards the suffering; and into Russian jurisprudence with its search for justice; and in Russian mathematics with its objective 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 that deep connection that connects Russian Orthodox saints and elders with the way of life of the Russian, common people and educated soul. The whole Russian life is different and special, because the Slavic soul has strengthened its heart in the precepts of Orthodoxy. And the most Russian non-Orthodox confessions (with the exception of Catholicism) have taken into themselves the rays of this freedom, simplicity, cordiality and sincerity.

Let us also remember that our white movement, with all its loyalty to the state, with its patriotic fervor and sacrifice, arose from free and faithful hearts and has been maintained by them to this day. A living conscience, sincere prayer and personal “volunteering” are among 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 the "Catholicism of the Eastern Rite", which is now being prepared in the Vatican and in many Catholic monasteries. The very idea of ​​subjugating the soul of the Russian people by means of a feigned imitation of their worship and of establishing Catholicism in Russia by this deceitful operation - we experience as religiously false, godless and immoral. So in war, ships sail under a false flag. This is how smuggling is carried across the border. So in Shakespeare's "Hamlet" a brother pours a deadly poison into his brother-king's ear during his sleep.

And if anyone needed to prove what Catholicism is and by what means it seizes power on earth, then this last enterprise makes all other proofs superfluous.

You can buy this book

03 / 08 / 2006

... Tomorrow morning the priest will give me a small,
round, thin, cold and tasteless cookies.
K.S. Lewis, The Pain of Loss. Observations" ("Woe from within").
The word was our weapon -
We dipped him in the enemy's blood...
L. Bocharova, "Inquisitia"

This is a summary table of differences between Orthodoxy and Catholicism. Only the main, "visible" differences are shown here - that is, those that an ordinary parishioner may be aware of (and may encounter).

Of course, there are many other differences between Orthodoxy and Catholicism. From fundamental ones, like the notorious dogma of the “Filioque”, to small, almost ridiculous ones: for example, we can’t agree on whether unleavened or leavened (leavened) bread should be used in the sacrament of Communion. But such differences, which do not directly affect the lives of parishioners, are not included in the table.

Comparison criterion	Orthodoxy	Catholicism
head of the church	Christ Himself. The patriarch controls the earthly church, but the most important decisions are made by the Synod (a meeting of metropolitans), and the most important ones, especially on matters of faith, by the Council (a meeting of delegate priests from the whole Church).	Pope, "vicarius Christi", i.e. vicar of Christ. He has full personal power, both ecclesiastical and doctrinal: his judgments on matters of faith are fundamentally correct, undeniable and have dogmatic force (the force of law).
Attitude to the precepts of the ancient Church	They must be fulfilled. Because this is a way of spiritual growth, which the holy fathers gave us. If circumstances have changed and the covenants do not work, they are allowed not to be fulfilled (see the next paragraph).	They must be fulfilled. Because these are the laws that the holy fathers established. If circumstances have changed and the laws do not work, they are canceled (see the next paragraph).
How complex and controversial issues are resolved	The priest (bishop, Cathedral) decides for this particular case. Having previously prayed to God for the sending down of reason and the revelation of the will of God.	The priest (bishop, cathedral, pope) is looking for the appropriate law. If there is no suitable law, the priest (bishop, cathedral, pope) adopts a new law for this case.
Celebration of Church Sacraments and the role of a priest	The Lord performs the sacraments. The priest asks for us before the Lord, and through his holy prayers the Lord descends to us, performing the Sacraments by His power. The main condition for the validity of the Sacrament is the sincere faith of those who come.	The sacraments are performed by the priest himself: he has in himself a “reserve” of Divine power and bestows it in the sacraments. The main condition for the validity of the Sacrament is its correct performance, i.e. execution exactly according to the canon.
Celibacy of priests (celibacy)	Mandatory for monks and bishops (high priests). Ordinary priests can be both monks and married.	Celibacy is obligatory for all clergy (both monks and priests of all levels).
Attitude towards divorce, the possibility of divorce among the laity	Divorce is the destruction of the Sacrament, the recognition of the sin of the divorced and the error of the Church (since she had previously blessed their marriage). Therefore, divorce is allowed in exceptional cases, under special circumstances, with the permission of the bishop, and only for the laity (that is, divorce is prohibited for married priests).	Divorce would be the destruction of the Sacrament, the recognition of the sin of those who divorce, the error of the priest (see above about the performance of the Sacraments) and the entire Church. This is impossible. Therefore, divorce is not possible. However, in exceptional cases, it is possible to recognize the marriage as invalid (dispensatio) - i.e. as if the marriage never happened.
Organization of worship: a) Language b) Singing c) Duration d) Behavior of believers	a) The service is held in the native language or its ancient version (like Church Slavonic). The language is close, mostly understandable. Believers pray together and are partners in worship. b) Only live singing is used. c) Services are long and heavy. d) Believers are standing. It takes effort. On the one hand, it does not allow you to relax, on the other hand, a person gets tired and distracted faster.	A). The service is in Latin. The language is incomprehensible to most of those present. Believers follow the course of the service according to the book, but they pray individually, each on his own. b) Organs are used. c) Services of medium duration. d) Believers are sitting. On the one hand, it is easier to concentrate (fatigue does not interfere), on the other hand, a sitting posture provokes relaxation and just watching the service.
Correct structure of prayer	Prayer is "smart-hearted", that is, calm. It is forbidden to imagine all sorts of images and, moreover, specifically “inflame” feelings. Even sincere and deep feelings (like repentance) should not be expressed demonstratively, in front of everyone. In general, prayer should be reverent. This is an appeal to God in thought and spirit.	Prayer is passionate and emotional. It is recommended to imagine visible images, to warm up your emotions. Deep feelings can be expressed externally. As a result, the prayer is emotional, exalted. This is an appeal to God with heart and soul.
Attitude towards sin and commandments	Sin is a disease (or wound) of the soul. And the commandments are warnings (or warnings): "do not do this, otherwise you will harm yourself."	Sin is a violation of the laws (the commandments of God and the ordinances of the Church). Commandments are laws (i.e. prohibitions): “do not do this, otherwise you will be guilty.”
Forgiveness of sin and the meaning of confession	Sin is forgiven through repentance, when a person brings sincere repentance and a request for forgiveness to God. (And the intention to continue to fight sin, of course.) In addition to granting forgiveness, the task of confession is to determine why a person has sinned and how to help him get rid of sin.	Sin is forgiven through "sacisfactio", i.e. redemption to God. Repentance is necessary, but may not be deep; the main thing is to work hard (or suffer punishment) and thus “work off” sin for God. The task of confession is to determine exactly how a person has sinned (i.e., what he has violated) and what punishment he should suffer.
Afterlife and the fate of sinners	The dead go through ordeals - an "obstacle course", where they are tested in sins. Saints pass easily and ascend to paradise. Those who are subject to sins linger in ordeals. Great sinners do not pass and fall into hell.	The deceased is valued by the amount of earthly deeds. Saints immediately go to heaven, great sinners go to hell, and "ordinary" people go to purgatory. This is a place of sorrow, where the soul is punished for some time for sins not redeemed during life.
Help for the Dead	Through the prayers of relatives, friends and the Church, part of the sins of the soul of a sinner can be forgiven. Therefore, prayer facilitates the passage of ordeals. We believe that through the fervent prayers of the Church and the holy fathers, even the liberation of the soul from hell is possible.	Prayer eases the severity of torment in purgatory, but does not shorten its duration. You can shorten the term at the expense of the holy deeds of other people. This is possible if the Pope of Rome transfers their "extra" merits to the sinner (the so-called "treasury of merits"), for example, with the help of an indulgence.
Attitude towards babies	Infants are baptized, chrismated and communed. Orthodox believe that the grace of the Lord is given to infants and helps them, even if they do not yet understand the high meaning of the Sacraments.	Infants are baptized, but they are not chrismated and do not receive communion until a conscious age. Catholics believe that a person must become worthy of the Sacraments, i.e. grow up and realize what grace it receives.
Attitude towards fellow believers	"All men are brothers." Orthodox are inclined towards community (kenovia).	"Everyone is valuable in their own right." Catholics are prone to individualism (idiorrhythmias).
Attitude towards the Church	The church is a family, where the main thing is love.	The Church is a state where the main thing is the law.
Outcome	Orthodoxy is life “from the heart”, i.e. first of all - for love.	Catholicism is life “from the head”, i.e. First of all, according to the law.

Notes.

• Note that at certain moments of the Orthodox service (for example, during long readings), parishioners are allowed to sit.
• If you look at the structure of the prayer, you can see that the "heartfelt" Orthodox prayer is "smart", while the "smart" Catholics - "heartfelt". This (seeming contradiction) can be explained as follows: we pray not with what we live in everyday life. Therefore, the Orthodox appeal to God is “smart”, Orthodox prayer is sober, “in Orthodox mysticism, you need to purify the mind and then reduce it to the heart” (not strictly theological, but rather accurate formulation of S. Kalugin). For Catholics, on the contrary, the appeal to God is “heartfelt”, the prayer is emotional, in Catholic mysticism, you must first cleanse your heart, and then completely imbue it with the spirit of Divine love.
• Chrismation is the Sacrament of the Church, in which a person is given the grace of the Holy Spirit by anointing with a special holy oil, myrrh. It is performed once in a lifetime (except for the kings in former times, who were also anointed to the kingdom). For the Orthodox, Confirmation is combined with Baptism, for Catholics it is performed separately.
• In general, the attitude towards babies is a very significant example of the difference between Orthodoxy and Catholicism. After all, both Orthodox and Catholics agree that babies (children under 7 years old) are sinless. But we draw the opposite conclusion. Orthodox believe that since babies are sinless, they can (and should!) be anointed and communed: this will not be an insult to God, and the baby will receive His grace and help. Catholics, on the other hand, believe that since babies are sinless, they do not need to be anointed and communed: after all, they are already sinless, by definition!

At the turn of the 8th-9th centuries, the lands of the western part of the once powerful Roman Empire came out from under the influence of Constantinople. The political schism led to the division of the Christian Church into Eastern and Western, which now have their own peculiarities of governance. The Pope in the West has concentrated both ecclesiastical and secular power in the same hands. The Christian East, however, continued to live in conditions of mutual understanding and mutual respect for the two branches of power - the Church and the emperor.

The final date of the split of Christianity is considered to be 1054. The deep unity of believers in Christ was broken. After that, the Eastern Church began to be called Orthodox, and the Western - Catholic. Already from the moment of separation, there were differences in the dogma of East and West.

Let us outline the main differences between Orthodoxy and Catholicism.

Organization of the Church

Orthodoxy retains a territorial division into independent local churches. Today there are fifteen of them, nine of which are patriarchates. In the field of canonical issues and rituals, local churches may have their own characteristics. Orthodox believe that Jesus Christ is the head of the Church.

Catholicism adheres to organizational unity in the authority of the pope with a division into churches of the Latin and Eastern (Uniate) rites. Monastic orders were given considerable autonomy. Catholics consider the Pope to be the head of the Church and the indisputable authority.

The Orthodox Church is guided by the decisions of the Seven Ecumenical Councils, the Catholic Church by twenty-one.

Admission of new members to the Church

In Orthodoxy, this happens through the Sacrament of Baptism by three times, in the name of the Most Holy Trinity, immersion in water. Both adults and children can be baptized. A new member of the Church, even if it is a child, immediately receives communion and is chrismated.

The sacrament of Baptism in Catholicism occurs through dousing or sprinkling with water. Both adults and children can be baptized, but the first communion takes place at the age of 7-12. By this time, the child should have learned the basics of faith.

worship

The main service for the Orthodox is the Divine Liturgy, for the Catholics - the Mass (the modern name of the Catholic liturgy).

Divine Liturgy for the Orthodox

The Orthodox of the Russian Church during services stand as a sign of special humility before God. In other Eastern Rite Churches, it is allowed to sit during worship. And as a sign of unconditional and complete obedience, the Orthodox kneel.

It is not entirely fair to say that Catholics sit for the entire service. They spend a third of the entire service standing. But there are services that Catholics listen to on their knees.

The difference in communion

In Orthodoxy, the Eucharist (Communion) is celebrated on leavened bread. Both the priesthood and the laity partake of both the Blood (under the guise of wine) and the Body of Christ (under the guise of bread).

In Catholicism, the Eucharist is celebrated on unleavened bread. The priesthood partakes of both the Blood and the Body, while the laity receive only the Body of Christ.

Confession

Confession in the presence of a priest is considered obligatory in Orthodoxy. Without confession, a person is not allowed to take communion, except for the communion of infants.

In Catholicism, confession in the presence of a priest is obligatory at least once a year.

Sign of the Cross and pectoral cross

In the tradition of the Orthodox Church - four-, six- and eight-pointed with four nails. In the tradition of the Catholic Church - a four-pointed cross with three nails. Orthodox Christians are baptized over the right shoulder, and Catholics over the left.

catholic cross

Icons

There are Orthodox icons venerated by Catholics, and Catholic icons venerated by Eastern Rite believers. But still there are significant differences in the sacred images on Western and Eastern icons.

The Orthodox icon is monumental, symbolic, strict. She talks about nothing and teaches no one. Its multi-level nature requires deciphering - from the literal to the sacred meaning.

The Catholic image is more picturesque and in most cases is an illustration of biblical texts. Here the imagination of the artist is noticeable.

The Orthodox icon is two-dimensional - only horizontal and vertical, this is important. It is written in the tradition of reverse perspective. The Catholic icon is three-dimensional, painted in direct perspective.

The sculptural images of Christ, the Virgin and saints, accepted in Catholic churches, are rejected by the Eastern Church.

Marriage of priests

The Orthodox priesthood is divided into white clergy and black (monks). Monks take a vow of celibacy. If the clergyman has not chosen the monastic path for himself, then he must marry. All Catholic priests observe celibacy (celibate vow).

The doctrine of the posthumous fate of the soul

In Catholicism, in addition to heaven and hell, there is a doctrine of purgatory (private judgment). This is not the case in Orthodoxy, although there is a concept of ordeals of the soul.

Relations with secular authorities

Today only in Greece and Cyprus Orthodoxy is the state religion. In all other countries the Orthodox Church is separated from the state.

The relationship of the Pope with the secular authorities of states where Catholicism is the dominant religion is regulated by concordats - agreements between the pope and the government of the country.

Once upon a time, human intrigues and mistakes divided Christians. Difference in doctrine, of course, is an obstacle to unity in faith, but should not be a reason for enmity and mutual hatred. This is not why Christ came to earth.

Topic: Similarities and differences between Catholics and Orthodox.

1. Catholicism- from the Greek word katholikos - universal (later - universal).

Catholicism is the Western version of Christianity. Appeared as a result of the church schism, prepared by the division of the Roman Empire into Western and Eastern. The core of all the activities of the Western Church was the desire to unite Christians under the authority of the Roman bishop (pope). Catholicism finally took shape as a creed and church organization in 1054.

1.1 History of development.

The history of the development of Catholicism is a long process stretching for centuries, where there was a place for high aspirations (missionary work, enlightenment), and for the aspirations of secular and even world power, and a place for the bloody inquisition.

In the Middle Ages, the religious life of the Western Church included magnificent and solemn services, the worship of numerous holy relics and relics. Pope Gregory 1 included music in the catalytic liturgy. He also tried to replace the cultural traditions of antiquity with "saving church enlightenment."

Catholic monasticism contributed to the establishment and spread of Catholicism in the West.

Religion in the Middle Ages ideologically substantiated, justified and consecrated the essence of relations in a feudal society, where classes were clearly divided.

In the middle of the 8th century, an independent secular Papal State arose, i.e. at the time of the collapse of the Roman Empire, it was the only real power.

The strengthening of the secular power of the popes soon gave rise to their desire to dominate not only the church, but also the world.

During the reign of Pope Innocent 3 in the 13th century, the church reached its highest power, Innocent 3 managed to achieve the supremacy of spiritual power over secular, not least thanks to the crusades.

However, cities and secular sovereigns fought against papal absolutism, whom the clergy accused of heresy and created the Holy Inquisition, called upon to “uproot heresy with fire and sword.”

But the fall of the supremacy of spiritual power was inevitable. A new era of reformation and humanism was coming, which undermined the spiritual monopoly of the church, destroyed the political and religious solidity of Catholicism.

However, a century and a half after the French Revolution, the Vienna Congress of 1814-1815. restored the Papal States. Currently, there is a theocratic state of the Vatican.

The development of capitalism, industrialization, urbanization and the deterioration of the life of the working class, the rise of the labor movement led to the spread of an indifferent attitude towards religion.

Now the church has become a "church of dialogue with the world." New in its activities is the protection of human rights, especially the right to religious freedom, the struggle for the family and morality.

The area of ​​activity of the church is culture and cultural development.

In relations with the state, the church offers loyal cooperation, without the subordination of the church to the state and vice versa.

1.2 Features of dogma, cult and structure

religious organization of Catholicism.

2. Catholics recognize the Holy Scripture (Bible) and holy tradition as the source of doctrine, which (unlike Orthodoxy) includes the decisions of the ecumenical gatherings of the Catholic Church and the judgments of the popes.

3. Adding to the Filioque Creed The Holy Spirit comes from God the Father. The addition consisted in the assertion that the Holy Spirit proceeds from God the Father and from God the Son (Orthodoxy rejects the filioque).

4. A feature of Catholicism is the exalted veneration of the Mother of God, the recognition of the legend of the immaculate conception of Mary by her mother Anna, and her bodily ascension to heaven after death.

5. The clergy take a vow of celibacy - celibacy. It was established in the 13th century in order to prevent the division of land between the heirs of the clergyman. Celibacy is one of the reasons why many Catholic priests today refuse to be ordained.

6. Dogma about purgatory. For Catholics, this is an intermediate place between heaven and hell, where the souls of sinners who have not received forgiveness in earthly life, but are not burdened with mortal sins, burn in a cleansing fire before gaining access to heaven. Catholics understand this test in different ways. Some interpret fire as a symbol, others recognize its reality. The fate of the soul in purgatory can be eased, and the period of its stay there can be shortened by “good deeds” performed in memory of the deceased by relatives and friends who remained on earth. "Good deeds" - prayers, masses and material donations in favor of the church. (The Orthodox Church rejects the doctrine of purgatory).

7. Catholicism is characterized by a magnificent theatrical cult, a wide veneration of relics (the remains of "Christ's clothes", pieces of "the cross on which He was crucified", nails "with which He was nailed to the cross", etc.), the cult of martyrs, saints and blessed.

8. Indulgence - a papal letter, a certificate of remission of both committed and uncommitted sins, issued for money or for special services to the Catholic Church. Indulgence is justified by theologians by the fact that the Catholic Church allegedly has a certain stock of good deeds performed by Christ, the Virgin Mary and the saints, which can cover the sins of people.

9. The church hierarchy is based on divine authority: the mystical life originates from Christ and descends through the pope and the entire structure of the church to its ordinary members. (Orthodoxy refutes this assertion).

10. Catholicism, like Orthodoxy, recognizes 7 sacraments - baptism, chrismation, communion, repentance, priesthood, marriage, unction.

2. Orthodoxy- one of the directions of Christianity, was formed in the 4th - 8th centuries, and gained independence in the 11th century as a result of the church schism, prepared by the division of the Roman Empire into Western and Eastern (Byzantium).

2.1 History of development.

Orthodoxy did not have a single church center, because. church power was concentrated in the hands of 4 patriarchs. As the Byzantine Empire collapsed, each of the patriarchs began to head an independent (autocephalous) Orthodox Church.

The beginning of the establishment of Orthodoxy in Rus' as a state religion was laid by the Kyiv prince Vladimir Svyatoslavovich. By his order, in 988, the Byzantine clergy christened the inhabitants of the capital of the ancient Russian state of Kyiv.

Orthodoxy, just like Catholicism, justified and sanctified social inequality, the exploitation of man, called on the masses to humility and patience, which was very convenient for secular power.

The Russian Orthodox Church for a long time depended on the Constantinople (Byzantine) Church. Only in 1448 did she gain autocephaly. Since 1589, in the list of local Orthodox churches, the Russian was given the honorable 5th place, which it still occupies.

To strengthen the position of the church within the country, at the beginning of the 17th century, Patriarch Nikon carried out a church reform.

Inaccuracies and inconsistencies in the liturgical books were corrected, the church service was somewhat shortened, bows to the ground were replaced by waist ones, they began to be baptized not with two, but with three fingers. As a result of the reform, a split occurred, which led to the emergence of the Old Believer movement. Moscow Local Councils 1656 - 1667 cursed (anathematized) the old rites and their adherents, who were persecuted using the state repressive apparatus. (The curse of the Old Believers was abolished in 1971).

Peter 1 reorganized the Orthodox Church into an integral part of the state apparatus.

Just like Catholicism, Orthodoxy actively intervened in secular life.

During the revolution and the formation of Soviet power, the influence of the church was reduced to nothing. In addition, temples were destroyed, the clergy were persecuted and repressed. In the Soviet Union it is necessary to be an atheist - such was the party's line on the issue of freedom of conscience. Believers were looked upon as feeble-minded, condemned and oppressed.

Entire generations grew up in disbelief in God. Faith in God was replaced by faith in the leader and in a "bright future."

After the collapse of the Soviet Union, the temples began to be restored, people calmly visit them. The murdered clergy are counted among the holy martyrs. The church began to cooperate with the state, which began to return previously requisitioned church lands. Priceless icons, bells, etc. are returning from abroad. A new round of strengthening Orthodoxy in Russia began.

2.2 The doctrine of Orthodoxy and comparison with Catholicism.

Their differences and similarities.

1. Orthodoxy does not have a single church center, like Catholicism, and consists of 15 autocephalous and 3 autonomous local churches. Orthodoxy denies the dogma of Catholics about the primacy of the Pope of Rome and his infallibility (see paragraph 1 on Catholicism).

2. The religious basis is made up of Holy Scripture (Bible) and sacred tradition (decisions of the first 7 ecumenical councils and the works of the Church Fathers of the 2nd - 8th centuries.

3. The creed obliges to believe in one God, acting in three persons (persons): God the Father, God the Son, God the Spirit (Holy). The Holy Spirit is declared to come from God the Father. Orthodoxy did not adopt the Filioque from the Catholics (see paragraph 3).

4. The most important dogma of the incarnation, according to which Jesus Christ, while remaining a god, was born of the virgin Mary. The Catholic cult of veneration of Mary is not recognized in Orthodoxy (see paragraph 4).

5. The clergy in Orthodoxy is divided into white (married parish priests) and black (monastics who take a vow of celibacy). Among Catholics, the vow of celibacy is given by the entire clergy (see paragraph 5).

6. Orthodoxy does not recognize purgatory (see paragraph 6).

7. In Orthodoxy, importance is attached to rituals, the cult of saints, the remains of saints are revered - relics, icons, i.e. the same as the Catholics, however, there are no relics in Orthodoxy (see paragraph 7).

8. In Orthodoxy there is a concept of remission of sins after confession and repentance. Orthodoxy does not recognize the indulgence of Catholics (see paragraph 8).

9. Orthodoxy denies the church hierarchy of Catholics, their divinity, succession from the apostles (see paragraph 9).

10. Like Catholicism, Orthodoxy recognizes all seven Christian sacraments. Orthodoxy and Catholicism also have common norms of church life (canons) and the most important components of ritualism: the number and nature of the sacraments, the content and sequence of services, the layout and interior of the temple, the structure of the clergy and its appearance, the presence of monasticism. Divine services are conducted in national languages, and dead languages ​​\u200b\u200bare used (Latin).

Bibliography.

1. Protestanism: an atheist's dictionary (Under the general editorship of L.N. Mitrokhin. - M: Politizdat, 1990 - p. 317).

2. Catholicism: an atheist's dictionary (Under the general editorship of L.N. Velikovich. - M: Politizdat, 1991 - p. 320).

3. Pechnikov B.A. Knights of the Church. M: Politizdat, 1991 - p. 350.

4. Grigulevich I.R. Inquisition. M: Politizdat, 1976 - p. 463

Having got acquainted in Europe with the traditions of the Catholic Church and after talking with the priest upon her return, she discovered that there is much in common between the two areas 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 to tell in an accessible language about the differences between the Catholic Church and the Orthodox Church and their common features.

Although churchmen argue that the matter is in "irreconcilable religious differences", scientists are sure that it 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 that had arisen.

It was difficult not to notice the features that were already entrenched in the West, where Rome dominated, that were different from those adopted in Constantinople, which is why they got hooked on it: a different arrangement in matters of hierarchy, aspects of dogma, the conduct of the sacraments - everything was used.

Due to political tension, the existing difference between the two traditions that exist in different parts of the collapsed Roman Empire was revealed. The reason for the existing originality was the difference in culture, mentality of the western and eastern parts.

And, if the existence of one strong large state made the church one, 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 on a territorial basis did not happen at one moment. East and West have been moving towards this for years, culminating in the 11th century. In 1054, during the Council, the Patriarch of Constantinople was deposed by the envoys of the Pope.

In response, he anathematized the envoys of the Pope. The heads of the other patriarchates shared the position of Patriarch Michael, and the split deepened. The final break is attributed to the time of the 4th Crusade, which sacked Constantinople. Thus, the united Christian Church split into Catholic and Orthodox.

Now Christianity combines three different directions: the Orthodox and Catholic churches, Protestantism. There is no single church that unites Protestants: there are hundreds of denominations. The Catholic Church is monolithic, it is led by the Pope, to whom all believers and dioceses are subject.

15 independent and mutually recognizing churches constitute the asset of Orthodoxy. Both directions are religious systems that include their own hierarchy and internal rules, dogma and worship, cultural traditions.

Common features of Catholicism and Orthodoxy

The followers of both churches believe in Christ, consider Him an example to follow, and try to follow His commandments. 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, have the same Creed.

The followers of both churches believe in the power of the Holy Trinity.

The view of family formation converges in both directions. Marriage between a man and a woman occurs with the blessing of the church, being considered a sacrament. Same-sex marriages are not recognized. Entering into an intimate relationship before marriage is unworthy of a Christian and is considered a sin, and same-sex people are considered a serious fall into sin.

Followers of both directions agree that both the Catholic and Orthodox branches of the church represent Christianity, albeit in different ways. The difference for them is significant and irreconcilable, that for more than a thousand years there has been no unity in the way of worship and communion of the Body and Blood of Christ, therefore they do not take communion together.

Orthodox and Catholics: What's the difference?

The result of deep religious differences between East and West was the schism that took place in 1054. Representatives of both directions declare striking differences between them in the religious worldview. Such contradictions will be discussed later. For ease of understanding, I compiled a special table of differences.

	The essence of the difference	Catholics	Orthodox
1	Opinion on the Unity of the Church	They consider it necessary to have a single faith, the sacraments and the head of the Church (Pope, of course)	They consider it necessary to unite the faith and the celebration of the sacraments
2	Different understanding of the Universal Church	The belonging of the local 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 comes from the Father through the Son
4	Sacrament of marriage	The conclusion of a marriage union between a man and a woman, blessed by a minister of the church, takes place for life without the possibility of divorce	Marriage between a man and a woman, blessed by the church, is concluded before the end of the earthly term of the spouses (in some situations, divorces are allowed)
5	The presence of an intermediate state of souls after death	The proclaimed dogma of purgatory assumes the presence after death of the physical shell of an intermediate state of souls for whom paradise is prepared, 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 dead, we are talking about souls left in an indefinite state and having the hope of finding a heavenly life after the Last Judgment
6	Conception of the Virgin Mary	In Catholicism, the dogma of the Immaculate Conception of the Virgin is adopted. This means that no original sin was 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 the dogma about the presence of the body and soul of the Virgin Mary in the Kingdom of Heaven	dogmatically fixed	Not dogmatically fixed, although followers of the Orthodox Church support this judgment
8	Supremacy of the Pope	According to the relevant dogma, the Pope of Rome is considered the head of the Church, having unquestioned authority on key religious and administrative issues.	The supremacy of the Pope is not recognized
9	Number of rites	Several rites are used, including the Byzantine	A single (Byzantine) rite dominates
10	Making Supreme Church Decisions	Guided by a dogma that proclaims the infallibility of the Head of the Church in matters of faith and morality, subject to the approval of a decision agreed with the bishops	We are convinced of the infallibility of exclusively Ecumenical Councils
11	Guidance in activities by 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

Summing up

Despite the centuries-old schism between the Catholic and Orthodox churches, which is not expected to be overcome in the near future, there are many similarities that testify to common origins.

There are many differences, so significant that the unification of the two directions is not possible. However, regardless of the differences, Catholics and Orthodox believe in Jesus Christ, carry His teachings and values ​​around the world. Human error has divided Christians, but faith in the Lord brings the unity for which Christ prayed.

Fortune telling today with the help of the Tarot "Card of the Day" layout!

For correct divination: focus on the subconscious and do not think about anything for at least 1-2 minutes.

When you're ready, draw a card: