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This question has been asked many times. Most Orthodox, in attempting
to distinguish between Orthodoxy and Roman Catholicism, usually mention
the Pope or Purgatory, sometimes the filioque. Historically, the differences,
however, are far more numerous and quite profound.
Also, in modern times, since Vatican
II of thirty years ago, that major, if not tragic attempt, to "update"
Roman Catholicism (e.g., the revision of canon law), the differences between
Orthodoxy and the followers of the Pope have widened.
In our present discussion, however, the concern will be those differences,
which have grown since Orthodoxy and Roman Catholicism separated almost
a thousand years ago.
1. Faith and Reason
Following the Holy Fathers, Orthodoxy uses
science and philosophy to defend and explain her Faith. Unlike Roman Catholicism,
she does not build on the results of philosophy and science. The Church
does not seek to reconcile faith and reason. She makes no effort to prove
by logic or science what Christ gave His followers to believe. If physics
or biology or chemistry or philosophy lends support to the teachings of
the Church, she does not refuse them. However, Orthodoxy is not intimidated
by man's intellectual accomplishments. She does not bow to them and change
the Christian Faith to make it consistent with the results of human thought
and science.
St. Basil the Great advised young monks to use Greek philosophy
as a bee uses the flower. Take only the "honey," ---- the truth
--- which God has planted in the world to prepare men for the Coming of
the Lord.
For example, the Greeks had a doctrine of the Logos. The Gospel
of John opens, "In the beginning was the Word (Logos, in Greek).
For the pagans, the Logos was not God, as He is for Christians; rather
he is a principle, a power or force by which "God: formed and governs
the world. The Fathers pointed to the similarity between the Logos or
Word of the Bible and the Logos of Greek philosophy as a sign of Providence.
The difference between them, they attributed to the sinfulness of men
and the weakness of the human intellect. They remembered the words of
the Apostle Paul, "Beware lest any man spoil you through philosophy
and vain deceit, after the tradition of men, after the rudiments of the
world, and not after Christ" (Col. 2: 8).
Roman Catholicism, on the other hand, places a high value on human
reason. Its history shows the consequence of that trust. For example,
in the Latin Middle Ages, the 13th century, the theologian-philosopher,
Thomas Aquinas, joined "Christianity" with the philosophy of
Aristotle. From that period till now, the Latins have never wavered in
their respect for human wisdom; and it has radically altered the theology,
mysteries and institutions of the Christian religion.
2. The Development of Doctrine
The Orthodox Church does not endorse the
view that the teachings of Christ have changed from time to time; rather
that Christianity has remained unaltered from the moment that the Lord
delivered the Faith to the Apostles (Matt. 28: 18-20). She affirms that
"the faith once delivered to the saints" (Jude 3) is now what
it was in the beginning. Orthodox of the twentieth century believe precisely
what was believed by Orthodox of the first, the fifth, the tenth, the
fifteenth centuries.
To be sure, Orthodoxy recognizes external changes (e.g., vestments
of clergy, monastic habits, new feasts, canons of ecumenical and regional
councils, etc.), but nothing has been added or subtracted from her Faith.
The external changes have a single purpose: To express that Faith under
new circumstances. For example, the Bible and divine Services were translated
from Hebrew and Greek into the language of new lands; or new religious
customs arose to express the ethnic sensibilities of the converted peoples,
etc.; nevertheless, their has always been "one faith, one Lord, one
baptism" (Eph. 4: 4).
The fundamental witness to the Christian Tradition is the holy
Scriptures; and the supreme expositors of the Scriptures are the divinely
inspired Fathers of the Church, whether the Greek Fathers or Latin Fathers,
Syriac Fathers or Slavic Fathers. Their place in the Orthodox religion
cannot be challenged. Their authority cannot be superseded, altered or
ignored.
On the other hand, Roman Catholicism, unable to show a continuity
of faith and in order to justify new doctrine, erected in the last century,
a theory of "doctrinal development."
Following the philosophical spirit of the time (and the lead of
Cardinal Henry Newman), Roman Catholic theologians began to define and
teach the idea that Christ only gave us an "original deposit"
of faith, a "seed," which grew and matured through the centuries.
The Holy Spirit, they said, amplified the Christian Faith as the Church
moved into new circumstances and acquired other needs.
Consequently, Roman Catholicism, pictures its theology as growing
in stages, to higher and more clearly defined levels of knowledge. The
teachings of the Fathers, as important as they are, belong to a stage
or level below the theology of the Latin Middle Ages (Scholasticism),
and that theology lower than the new ideas which have come after it, such
as Vatican II.
All the stages are useful, all are resources; and the theologian
may appeal to the Fathers, for example, but they may also be contradicted
by something else, something higher or newer.
On this basis, theories such as the dogmas of "papal infallibility"
and "the immaculate conception" of the Virgin Mary (about which
we will say more) are justifiably presented to the Faithful as necessary
to their salvation.
In any case, the truth of these dogmas have always belonged to
the Christian Tradition. They have been present from the beginning of
that Tradition as "hints," seeds that only waited for the right
time to bloom.
3. God
Roman Catholicism teaches that human reason
can prove that God is; and, even infer that He is eternal, infinite, good,
bodiless, almighty, all-knowing, etc. He is "most real being,"
"true being." Humans are like Him (analogous), but we are imperfect
being. The 17th century writer, Blaise Pascal, said it best, the God of
Roman Catholicism is "the God of philosophers and savants, not the
God of Abraham, Isaac and Jacob."
Following the Holy Fathers, Orthodoxy teaches that the knowledge
of God is planted in human nature and that is how we know Him to exist.
Otherwise, unless God speaks to us, human reason cannot know more. The
saving knowledge of God comes by the Savior. Speaking to His Father, He
said, "And this is life eternal, that they might know Thee, the only
true God, and Jesus Christ, Whom Thou has sent" (John 17: 3).
Roman Catholicism teaches, also, that, in the Age to Come, man
will, with his intellect and with the assistance of grace, behold the
Essence of God. The Fathers declare that it is impossible to behold God
in Himself. Not even divine grace, will give us such power. The saved
will see, however, God as the glorified flesh of Christ.
Historically, the Roman Catholic theology never made the distinction
between God's Essence (what He is) and His Uncreated Energies (by what
means He acts). St. Gregory Palamas tried to explain this distinction
through a comparison between God and the Sun. The sun has its rays, God
has His Energies (among them, Grace and Light). By His Energies, God created,
sustains and governs the universe. By His Energies, He will transform
the creation and deify it, that is, He will fill the new creation with
His Energies as water fills a sponge.
Finally, Roman Catholicism teaches that the Holy Spirit "proceeds
from the Father and the Son" (filioque). In so doing, it spurned
the Apostolic Tradition which always taught that God the Father is the
single Source ("monarchy") of the Son and the Spirit. Thus,
the Latins added words to the Nicean Creed
"I believe in the Holy Spirit, the Lord, the Giver of Life,
Who proceeds from the Father and the Son . . .
They made this change on the authority of
the Pope, in the 11th century, not any Council of the whole Church (Ecumenical
Council).
4. Christ
Why did God become man? The Roman Catholic
answer to this question differs from the teachings of the Holy Orthodox
Church.
Following the holy Fathers, Orthodoxy teaches that Christ, on the
Cross, gave "His life a ransom for many" (Matt. 20:28). "For
even the Son of man came not to be served, but to serve, and to give His
life a ransom for many" (Mark 10:45). The "ransom" is paid
to the grave. As the Lord revealed to the Prophet Hosea (Hosea 13:14),
"I will ransom them (us) from the power of the grave, I will redeem
them from death." In a sense, He pays the ransom to the devil who
has the keeper of the grave and holds the power of death (Heb. 2:14).
The man Christ voluntarily gave Himself on the Cross. He died for
all ("a ransom for many" or "the many"). But He rose
from the dead in His crucified body. Death had no power to hold Him. It
has no power over anyone. The human race is redeemed from the grave, from
the devil. Free of the devil is to be free of death and sin. To be free
of these, we become like God (deification) and may live with Him forever.
According to Roman Catholic theology, God became man in order to
satisfy the divine Justice which was offended by the sin of Adam. In other
words, by his sin Adam offended the infinite God and, therefore, his sin
had infinite consequences. It was not within the power of sinful and finite
man to make amends, for the sin of Adam ("original sin") passed
to us; but it is our obligation to do so. Only Christ, Who was God and
man, could pay this "debt of honor."
He pays the debt by dying on the Cross. His death makes up for
what Adam had done; the offense is removed. God is no longer angry with
man. Christ rises from the dead, the promise or "earnest" of
the believing man's future. For a long time, the Latins, whether among
ordinary Catholics or intellectuals, little attention was given to the
idea of deification. Not much attention was devoted to the concepts necessary
to understanding this doctrine.
Roman Catholic theology is customarily legalistic and philosophical.
For example, a "valid" (legal term) baptism into Christ is the
result of the right intention (having the same understanding of baptism
as the Church) and using the correct formula or words during the ceremony
or rite. Thus, even an atheist, under certain conditions, could baptize
a person. "Sprinkling" of water (effusion) over the head of
the baptized is reasonable and sufficient.
Lately, some Latin theologians are rethinking the Christian teaching
of salvation (soteriology). They are beginning to take the idea of deification
(baptism as the first step) very seriously. They rightly insist that it
belongs to Christian tradition, including "St. Augustine" and
other Latin Fathers. In point of fact, a revolution in its theology is
necessary if it is to become Scriptural and patristic; if it ever hopes
to achieve the right understanding of Christ and His salvation.
5. The Church
The Roman Catholic view of the Church (ecclesiology)
differs from the Orthodox teaching on this subject in several ways.
The Latins teach that the visible head of the Church is the Pope,
the successor to St. Peter, who was appointed to that sacred position
by the Lord Himself with the words, "Thou art Peter and upon this
rock I shall build my Church . . . " (Matt. 16:18).
The Pope is, then, "the Bishop of the Catholic Church,"
her teacher, the vicar (agent, deputy) of Christ on earth. He is the interpreter
of the Christian Tradition. When he speaks for the whole Church (ex
cathedra), the Holy Spirit does not permit him to err. He is, therefore,
infallible on matters of morals and doctrine. Other bishops are his lieutenants.
He is the symbol of the episcopate's unity.
The Orthodox Church teaches that all bishops are equal. To be sure,
there are different ranks of bishops (patriarch, archbishop, metropolitan,
bishop); nevertheless, a bishop is a bishop. Such differences apply to
the administration of a church or group of churches, not to the nature
of the bishop. The president of a synod of bishops is called archbishop
(Greek custom) or metropolitan (Russian custom).
According to Latin ecclesiology, each local parish is part of the
universal or whole Church. The totality of Catholic parishes form the
Body of Christ on earth. This visible Body has a visible head, the Pope.
This idea of the Church implies that the local parish has two heads: the
Pope and the local bishop. But a body with two visible heads is a monster.
Also, the local bishop seems stripped of his apostolic authority if the
Pope may contradict his orders. Indeed, he cannot become a bishop unless
the Pope allows it.
Orthodoxy teaches that every bishop, "the living icon of Christ,"
and his flock constitute the Church in a certain place; or, as St. Ignatius
the God-bearer says, the Church of Christ is in the bishop, his priests
and deacons, with the people, surrounding the Eucharist in the true faith.
All bishops and their flocks so constituted, together composing the One,
Holy, Catholic and Apostolic Church.
In other words, there can be no Church without a bishop, no bishop
without the Eucharist, and no bishop or Eucharist without the true faith,
the Apostolic Faith, "the faith once delivered to the saints."
(Jude 3) "The Church is in the bishop and the bishop in the Church,"
wrote St. Cyprian of Carthage.
Put another way, there is no Church where there is no bishop, and
there is no bishop where there is no succession of bishops from the Apostles
(apostolic succession); and there can be no succession from the bishops
without the faith of the Apostles.
Also, there can be no Church without the Eucharist, the Sacrament
of unity, because the Church is formed through it. The Body and Blood
of Christ unites the Faithful to God: This fellowship or koinonia
is the whole purpose of Christianity. At the same time, there can be no
Eucharist - and no other Mysteries - without a bishop who teaches the
true faith to the baptized.
6. The Holy Canons
A canon is a "rule" or "guide"
for governing The Church. Canons were composed by the Apostles, the Fathers,
the local or regional and general or ecumenical Councils (in Latin) or
Synods (in Greek). Only the bishop, as head of the church, applies them.
He may use them "strictly" (akreveia) or "leniently"
(economia). "Strictness" is the norm.
Unlike the Latins, the Orthodox Church does not think of canons
as laws, that is, as regulating human relationships or securing human
rights; rather, Orthodoxy views canons as the means of forging the "new
man" or "new creature" through obedience. They are training
in virtue. They are meant to produce holiness.
The Latins continue to change their canons, ignoring the old for
the new. Not more than two decades ago, Rome revised its Canon Law. It
composes new canons to keep up with the times. On the other hand, Orthodoxy,
albeit adding canons from time to time and place to place, never discards
the old ones, for they, too, are inspired by the Holy Spirit. In any case,
human problems and spiritual needs do not really change. New canons are
generally simple refinements of old canons.
7. The Mysteries
Both the Orthodox and the Roman Catholics
recognize at least seven Sacraments or Mysteries: The Eucharist, Baptism,
Chrismation, Ordination, Penance, Marriage and Holy Oil for the sick (which
the Latins have traditionally called "Extreme Unction" and reserved
for the dying).
Concerning the Sacraments in general, the Orthodox teach that their
material elements (bread, wine, water, chrism, etc.) become grace-filled
by the calling of the Holy Spirit (epiklesis). Roman Catholicism
believes that the Sacraments are effective on account of the priest who
acts "in the person of Christ."
At the same time, the Latins interpret the Sacraments in a legal
and philosophical way. Hence, in the Eucharist, using the right material
things (bread and wine) and pronouncing the correct formula, changes their
substance (transubstantiation) into the Body and Blood of Christ. The
visible elements or this and all Sacraments are merely "signs"
of the presence of God.
The Orthodox call the Eucharist "the mystical Supper."
What the priest and the faithful consume is mysteriously the Body and
Blood of Christ. We receive Him under the forms of bread and wine, because
it would be wholly repugnant to eat "real" human flesh and drink
"real" human blood.
According to Roman Catholic teachings about the Sacraments (mystagogy),
a person becomes a member of the Church through Baptism. "Original
sin" is washed away. Orthodoxy teaches the same, but the idea of
an "original sin" or "inherited guilt" (from Adam)
has no part in her thinking. More will be said later on this matter.
Roman Catholics speak of "Confirmation" and the Orthodox
of "Chrismation." "Confirmation" is separated from
the Baptism and is performed by the bishop and not the priest; but "Chrismation"
is performed with Baptism by a priest who has received "chrism"
from the bishop. The Sacrament of "Confirmation" and "Chrismation"
both mean the giving of the Holy Spirit. The Latins delay "confirming"
(with "first communion") baptized infants not more than seven
years, that is, until the time they have some appreciation of the gift
of God.
The Orthodox Church links Baptism, Chrismation and Holy Communion,
first the threefold immersion into sanctified water, the "new Christian"
rising from the water into the fellowship of the Holy Spirit which leads
to union with God. Such is the purpose of membership in the Church.
Ordination is the ceremony which, by the grace and calling of God,
elevates a man to the priesthood. The sacerdotal priesthood has three
orders: Bishop, presbyter (elder) and deacon. All Christians are priests
by virtue of the baptism into Christ Who is priest, prophet and king -
for which reason St. Peter refers to the Church as a "royal priesthood"
(I Pet. 2:9). The bishop is the "high priest," the "president
of the Eucharist and all the Mysteries. Presbyters and deacons are his
assistants. The Latins hold that the presbyter acts "in the person
of Christ" when, in fact, he does no more than represent the bishop
who is "the living icon of Christ."
Strictly speaking, Penance - sometimes called "Confession"
- should only be received by the believer as a means of re-admission to
the Church. For a long time, Penance, or confession of sins, prayer and
fasting was employed only for those who had been expelled from the Church
("excommunication") or who had voluntarily departed (apostasy).
The present practice is to receive Penance from a bishop or presbyter
for some serious sin before receiving Holy Communion.
Both the Orthodox and the Roman Catholics consider Penance as a
Sacrament. Each has different customs surrounding it, such as the confessional
booth so common among the latter.
For Roman Catholics, Holy Matrimony is a binding, ostensibly an
unbreakable, contract. The man and the woman marry each other with the
"church" (bishop or priest) standing as a witness to it. Hence,
no divorce under any conditions - no divorce but annulment of the marriage
contract if some canonical defect in it may be found which renders it
null and void (as if it never took place).
In Orthodoxy, Holy Matrimony is not a contract; it is the mysterious
or mystical union of a man and woman - in imitation of Christ and the
Church - in the presence of "the whole People of God" through
her bishop or his presbyter. Divorce is likewise forbidden, but, as a
concession to human weakness, it is allowed for adultery. Second and third
marriages are permitted - not as a legal matter - out of mercy, a further
concession to human weakness (e.g., after the death of a spouse). This
Sacrament, as all Sacraments or Mysteries, is completed by the Eucharist,
as St. Dionysius the Areopagite says.
As already mentioned, the Latins conceive Extreme Unction as the
final Sacrament, the Sacrament which prepares the believer for death,
purgatory and the Age to Come. In Orthodoxy, Holy Oil is received for
healing. Often sickness is caused by sin; therefore, Holy Oil or Unction
involved Confession of sins. At the end of the rite, the anointed receives
Holy Communion.
The Orthodox Church also recognizes kingship, monasticism, blessings
of the water, etc. as Mysteries.
8. The Nature of Man
Human nature was created good, even in communion
with the blessed Trinity which made "him." Male and female were
created "in the likeness and image of God" (Gen. 1:26): "likeness"
in virtue; "image" meaning to rule the earth rationally, to
act wisely and freely. The woman was made as a "help-meet" to
the man (Gen. 2:18; I Cor. 11:8-9). They were to live together in harmony
and mutual respect.
So far Roman Catholicism agrees with the Church; it differs with
Orthodoxy on the nature of man's fall and the human condition. Following
Augustine of Hippo, the Latins teach that Adam and Eve sinned against
God. The guilt of their sin has been inherited by every man, woman and
child after them. All humanity is liable for their "original sin."
Following the Holy Fathers, the Orthodox Church holds that when
Adam sinned against God, he introduced death to the world. Since all men
are born of the same human stock as Adam, all men inherit death. Death
means that the life of every human being comes to an end (mortality);
but also that death generates in us the passions (anger, hate, lust, greed,
etc.), disease and aging.
Roman Catholicism has ordinarily paid little attention to the Orthodox
conception of man as slave to death through his passions as manipulated
by the devil. In fact, the devil has been pushed to the background. Thus,
the Crucifixion has been understood by the Latins as Christ suffering
punishment for the human race ("vicarious atonement"), when,
in truth, Christ suffered and died on the Cross to conquer the devil and
destroy his power, death.
In any case, Orthodoxy has always put great stress on "mastery
of the passions" through prayer (public worship and private devotions),
fasting (self-denial) and voluntary obedience and regular participation
in the Eucharist (sometimes called "the Mysteries"). Thus, the highest form of Christian living ("the supreme philosophy")
is monasticism. Here all human energy is devoted to struggle for perfection.
Monasticism, in this sense, among Roman Catholics has all but disappeared.
As a "supernatural religion" so-called, it has become increasingly
"this-worldly." Therefore, it has abandoned its medieval heritage,
and its understanding of man, his nature and destiny has become increasingly
secular.
9. The Mother of God
The doctrine of the place and person of
the Virgin Mary in the Church is called "mariology." Both Orthodoxy
and Roman Catholicism believe she is "Mother of God" (Theotokos,
Deipare) and "the Ever-Virgin Mary."
However, the Orthodox reject the Roman Catholic "dogma of
the Immaculate Conception of the Virgin Mary," which was defined
as "of the faith" by Pope Pius IX, on the 8th of December 1854.
This dogma holds that from the first instant of her conception, the
Blessed Virgin Mary was, by a most singular grace and privilege of Almighty
God, and in view of the merits of Jesus Christ, the Redeemer of the human
race, preserved from all stain of Original Sin. It is a doctrine revealed
by God, and therefore to be firmly and steadfastly believed by all the
faithful (from the Bull Ineffabilis Deus).
Such a theory has no basis in the Scriptures nor the Fathers. It
contains many ideas (such as "the merits of Christ") likewise
without apostolic foundation. The idea that the Lord and His Saints produced
more grace than necessary. This excess may be applied to others, even
those in purgatory (see below).
But to return: the Church does not accept the idea that the Mother
of God was born with the (inherited) guilt of Adam; no one is. She did,
however, inherit the mortality which comes to all on account of Adam's
Fall.
Therefore, there is no need to do what Latin theologians have done.
There is no reason to invent a theory to support the dogma of the Immaculate
Conception. There is no need to teach that, on account of "the merits
of Christ," the Holy Spirit was able to prevent her from inheriting
the guilt of Adam.
In fact, she was born like every other human being. The Holy Spirit
prepared the Virgin Mary for her role as the Mother of God. She was filled
with the Uncreated Energy of the Holy Spirit of God in order that she
might be a worthy vessel for the birth of Christ. Nevertheless, several
of the Fathers observed that before the Resurrection of her Son, she had
sinned. St. John Chrysostom mentions the Wedding at Cana where she presumed
to instruct Him (John 2:3-4). Here was proof of her mortality.
Receiving the Holy Spirit once more at Pentecost, she was able
to die without sin. Because of her special role in the Divine Plan ("economy"
or "dispensation"), she was taken into the heavens, body and
soul. She now sits at the foot of her Son, making intercession for all
those who implore her mercy. The Orthodox Church honors the miracle of
her "assumption" with a feast on 15 August; likewise, the followers
of the Pope.
Both also believe in the intercessions of the Virgin Mary and all
the Saints. Such intercessions reflect the unity of the Church in heaven
and the Church on earth.
Both also believe that there is a sense in which the Mother of
God is the Church. The Church is the Body of Christ. Those who belong
to the Church are identified with Him. But He is also our "brother"
(Rom. 8:29). If Christ is our brother, then, the Virgin Mary is our mother.
But the Church is our mother through Baptism. Therefore, the Virgin Mary
is the Church.
10. Icons
The icon is an artistic depiction of Christ,
the Mother of God and the Saints. God the Father cannot be painted, because
He has never been seen. God the Holy Spirit has appeared as a dove and
as "tongues of fire." He may be shown in this way. God the Son
became a man, and He may be painted in His human form.
Icons are more than sacred pictures. Everything about them is theological.
For example, they are always flat, flat so that we who inhabit the physical
world will understand that the world of the spirit where Christ, His Mother,
the angels, the saints, and the departed dwell, is a world of mystery
which cannot be penetrated by our five senses.
Customarily, Roman Catholicism has historically employed statues
in its worship. The statues are life-like and three-dimensional. They
seem to imitate the art of ancient Greece. Both arts are naturalistic.
The Latins portray Christ, the Mother of God, the saints, even the angels,
as if they were in a state of nature. This "naturalism" stems
from the medieval idea that "grace perfects nature."
The person or persons are represented
on the icon as deified. He or she is not a perfect human being, but much
more: They are transfigured and glorified. They have a new and grace-filled
humanity.
Important to remember is the Latin theory of grace: It is created
by God for man. Orthodoxy teaches, as we recall, that grace is uncreated,
and impacts all creation. It is a mysterious extension of the Divine Nature.
Orthodox iconography reflects this truth, even as Roman Catholic statues
reflect its idea of grace.
Again, icons are a necessary part of Orthodox piety. The Orthodox
honor and kiss icons, a devotion which passes from the icon to the person
or persons represented in them. Icons are not idols and the Orthodox do
not worship them. Worship is reserved for God alone. The statues set up
in Roman Catholic temples are not commonly venerated; they are visual
aids and decorations.
11. Purgatory
Purgatory is a condition of the departed
before the final judgment. According to Roman Catholic theology, those
souls destined for heaven (with a few exceptions) must endure a state
of purgation, or purification. They must be cleansed of the sins committed
on earth. The rest go to hell for eternal punishment.
Moreover, from a "treasury" of merits or extra grace
accumulated by the virtue of Christ, the Virgin Mary and the saints, "indulgences"
may be granted. The grace is applied to those in purgatory in order to
shorten their time there.
Orthodoxy teaches that, after the soul leaves the body, it journeys
to the abode of the dead (Hades). There are exceptions, such as the Theotokos,
who was borne by the angels directly into heaven. As for the rest, we
must remain in this condition of waiting. Because some have a prevision
of the glory to come and others foretaste their suffering, the state of
waiting is called "Particular Judgment."
When Christ returns, the soul rejoins its risen body to be judged
by Him. The "good and faithful servant" will inherit eternal
life, the unfaithful with the unbeliever will spend eternity in hell.
Their sins and their unbelief will torture them as fire.
12. Other Differences
There are other minor differences between
the Orthodox Church and Roman Catholicism.
The Orthodox do not fast on Saturday (except Holy Saturday) or
Sunday. Roman Catholics experience no such restriction.
Orthodox do not kneel on Sunday; Roman Catholics do. Orthodox have
no "Stations of The Cross;" Roman Catholics do.
Orthodox presbyters and deacons may marry before ordination; Roman
Catholic clergy are celibate.
Orthodox worship towards the East; Roman Catholics, not necessarily.
In the Orthodox Liturgy, the "bread" of the Eucharist
is "leavened" (zyme); in the Roman Catholic Mass it is "unleavened"
(azyme).
The Orthodox faithful receive both the "body" and "blood
of Christ" in Holy Communion; Roman Catholics receive only the "bread,"
a wafer.
There are no orders of Orthodox monks (male and female) as there
is among Roman Catholics (Jesuits, Dominicans, Benedictines, Cistericans,
etc.). More recently, many Roman Catholic monks and nuns have put away
their traditional habits.
Orthodox clergy wear beards; Papist clergy are generally beardless.
There are many other differences, often the product of culture.
Also, it is noteworthy that many of these differences, whether profound
or not, do not apply to the contemporary religious situation. Ecumenism
has brought great confusion, so that it is not always easy to say with
any precision what Roman Catholics believe, while so-called Orthodox have
abandoned the traditional teachings of the Church.
From The Orthodox
Christian Witness
Vol. XXVII (48), Vol. XXVIII
(6) and (8), 1994
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