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Lulu Staff has been notified of a possible violation of the terms of our Membership Agreement. Our agents will determine if the content reported is inappropriate or not based on the guidelines provided and will then take action where needed. Thank you for notifying us. The page you are attempting to access contains content that is not intended for underage readers. A comprehensive, objective, scholarly and yet easy-to-read presentation of the differences, both historical, theological and liturgical between Roman Catholicism and Eastern Orthodoxy.

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At least, that will be the likely view of anyone who sincerely professes faith in Christ and believes that His Church is integral to their salvation but is saddened and disturbed by the visible disunity of those claiming ancient and apostolic Christian roots. Laurent he is both an Orthodox Priest and Professor has attempted to cut the Gordian Knot between Roman Catholics and Orthodox Christians, and it appears that he has at least partially succeeded in this brilliant and unique book.

His Broken Body may be the sui generis among books on this subject due to its novel approach. New light is shed on a multiplicity of concurrent and competing early church viewpoints and practices such as Eucharistic vs. Universal Ecclesiology and Petrene Succession in every bishop as well as the bishop of Rome. It was for me. Though not all the concepts covered are new, I know of no other source that addresses all of this in one place.

Both uncritical ecumenists and unyielding traditionalists will likely be surprised by things addressed in His Broken Body in such a balanced, truthful and faithful way. Outstanding in both its directness and charity, it doesn't get bogged down in obscure details but sticks to the point like a laser, all the while remaining irenic in its approach. In my humble opinion, it's an example of "speaking the truth in love," par excellence. Make no mistake about it; its goal though lofty and long-reaching is progress towards unity.

Nevertheless, it remains rigorous and does not succumb to wishy-washy theology in order to make its point. The Joint International Commission for Theological Dialogue between the Roman Catholic Church and the Orthodox Church most recently has been working toward a shared understanding of the ministry of the bishop of Rome.

Roman Catholic Church - New World Encyclopedia

Finding common ground and healing the ancient Catholic-Orthodox split has been a priority of recent popes. In , he became the first pope in history to meet with the Patriarch of Moscow and has had close relations with representatives of the Russian church. Despite the schism, Bishop Farrell said he was hopeful that the dialogue would eventually resume. And it took six years to get the dialogue back on track. Voices See All See All. Latest News. The Holy Spirit - from the time of the first Council of Jerusalem - acts through the Church in council with all her leaders as equal partners.

Of course deference to the precedence of senior bishops is some matters is not controversial, the supreme rule of one, is. Peter" and St. Paul as co-patrons of Rome is certainly acceptable as it merely states the obvious in terms of apostolic succession. In the Orthodox Church all bishops in their diocese are equal. Beyond the diocese there is a proper recognition of seniority in administration and regional leadership Archbishop or Metropolitan or by virtue of the apostolic foundation of certain important sees.

The Church makes important decisions always in Council either through local synods or in more weighty matters affecting the whole Church, an ecumenical Council. We observe that in the Roman Catholic Church the Councils have historically been eclipsed by the papacy.

Why I Never Became Eastern #Orthodox

This cannot be received by us under any circumstances. We need a reformed papacy for a reunited Church of east and west. Roman Catholic Belief. Orthodox Belief. The Trinity. Reason can show that God exists and that his attributes may be logically inferred. Knowledge of God acknowledged or not is planted in human nature. Reason cannot go further than this. In the Age to come, the righteous will behold with their intellects and assisted by grace the essence of God, the Beatific Vision.

No one can ever or will ever see God in Himself. We are creatures of the Creator. There is an absolute distinction in being here such that communion with God is with his energies, not his essence or nature. Grace and the Light of Transfiguration are created realities. These are not themselves manifestations of God. The aforementioned energies of God are no less than God himself who makes Himself immediately perceptible as he infuses creation with Himself. The essence of God also being God is foreclosed to all creatures and unknowable. The Spirit proceeds from the Father only.

The original Ecumenical version of the Nicene Creed is used. Consideration of the Filioque. God became Man because only God, in the Person of Christ, could offer the perfect sacrifice for the sins of the whole world on the Cross thereby satisfying the demands of divine justice. The resurrection is the hope of eternal life for the saved, St. God became Man to heal humanity. By taking our humanity to Himself in the Incarnation he entered a process of redemption which culminated in the resurrection, death being destroyed and the reign of sin ended, St.

The goal of salvation is deification, union with God. Life After Death. After death, the saved are not yet ready to inherit eternal life but must first experience a period of purgation to fit them for Paradise in a place or state called Purgatory. Our Lord and the saints produce an excess of grace which may be transferred to these souls through the prayers of the faithful.

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The human soul is generally held to be naturally immortal after the scholastics. At the second coming the unrepentant experience the wrath of God, the redeemed the bliss of heaven. Divine justice is satisfied, St. After death the soul is in Hades but has no natural immortality. God does not punish those in hell. Hell is how the unrepentant experience the love of God.

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The saints have often prayed that hell might be empty, having confidence in the power of the Love of God. Humans are made in the image and likeness of God. The Fall did not destroy human nature but disabled its ability to relate to God. Grace perfects nature and restores that relationship. Orthodoxy agrees that humans are made in the image and likeness of God and that Fall did not destroy human nature but rather disabled its ability to relate to God.

The Ever Virgin Mary.

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Since all humans are born with the full consequences and power of the sin of Adam and Eve through reproduction, Mary must have been conceived immaculately without this burden of sin in order to be obedient to God by grace and to become the Mother of God in the Incarnation, the dogma of the Immaculate Conception. Since the Orthodox Church does not believe that Adam and Eve's actual sin and guilt is transmitted sexually, the Virgin Mary did not need to be immaculately conceived to surrender herself to God in the Incarnation.

She inherited the mortality that comes to all on account of the Fall but was then filled with divine grace to deal with this through actual obedience to God's Word. Roman Catholic. Although icons are used in some Roman Catholic Churches and their appreciation in the west has grown enormously they are still not generally venerated but seen as visual aids to piety. The use of statues is still more common and these are used in a similar way.

Such religious art has no mandatory compositional canon and often reflects the prevailing cultural norms and tastes. Icons are venerated as "windows into heaven," the love or respect accorded to the iconic image passing directly to the person or event represented. The icons are preferred as two dimensional art with a rigorous theological symbolism and in no way affecting any kind of naturalism or cultural absorption.

The aim is to convey a spiritual sense of the New Creation which is the Kingdom of God and its glory. Worship Style. Although the liturgical texts are governed by more objective criteria of composition and tradition, the ethos of Roman Catholic worship reflects very much the prevailing culture. So, in an age of minimalism the tendency toward bare simplicity is manifest also in the churches.

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The aim is to keep people relatively speaking in a preferred "comfort zone. The ethos of Orthodox worship is only mildly influenced by prevailing cultural norms, usually in the aspect of musical styles. The prevailing ethos is heavily influenced by the text itself, hence a fairly uniform aesthetic and arrangement of the temple together with the use of unaccompanied chant. The aim is not relevance but the continuity of praise offered to God in hallowed forms. The sacramental elements are cold wine and unleavened bread before consecration emphasising the Passover legacy of the Christian Eucharist, Synoptic Gospels timing, not that of St.

The Holy Gifts before consecration are leavened bread and warm wine emphasising the Resurrection context of the Christian Eucharist, cf.