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Author Topic: Is the Schism political or theological?  (Read 161 times) Average Rating: 0
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Godspell
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« on: August 03, 2014, 08:54:54 PM »

Aside from the filloque and the doctrine of infallibility, the differences I see between Catholics and Orthodox seems to be mainly political. Correct me if I'm mistaken, but what other theological differences are preventing unity in the Church? And if it is mainly political, does that bar the Catholics from receiving grace through the sacraments?
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« Reply #1 on: August 03, 2014, 09:05:13 PM »

There were a number of issues that separated the See of Constantinople from the See of Rome.  You mentioned two theological issues: the papal primacy doctrine and the filioque.  Other "theological" issues included the marriage of clergy, the use of azymes vs. zymes for the Eucharist, the attire of priests, etc. There were political problems as well such as the establishment of a Western Roman Empire with a Roman Emperor by the papacy.  There were also economic issues particularly Italian cities like Genoa and Venice establishing trading spheres within the Eastern Roman (aka Byzantine) Empire that lead to some bad blood between the Italians and the Emperors eventually culminating in the sack of Constantinople in 1204.  Also, the language issue was huge.  Neither Patriarch MICHAEL CERULARIUS nor the Cardinal Legate Humbert knew the language of the other party which lead to frustration as indeed the language barrier has always been an issue within Christian churches of the first several centuries.  So, it is a very neat and rich tapestry.

To your second question, it doesn't matter whether politics or economics or language played a greater part in the schism.  The Catholics have adopted erroneous and heretical doctrines of which they need to repent before they receive any of the mysteries from an Orthodox priest.
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« Reply #2 on: August 03, 2014, 11:41:23 PM »

There was an interesting serious on Mystagogy about the historical facts surrounding the schism's beginnings that's worth a read. You can find the first post here (http://www.johnsanidopoulos.com/2014/07/the-days-of-schism-of-1054-1-of-6.html), and can follow the links at the bottom of each post to the next part in the series.

The biggest ones that scamandrius left out are the Catholic doctrine of absolute divine simplicity and Western view of created grace. Both of these developments took place in the West after 1054, so their immediate impact on the schism was relatively low, but their fruits include other doctrines, such as the Immaculate conception, that have only widened the gulf between the two churches.

Getting beyond the realm of "Doctrinal Theology" as I'd call it, looking at the life of the Latin church, it's also pretty clear that the spiritual culture of the West experienced and abrupt rupture with it's own tradition during the immediate 200 years following the schism. The Benedictines were ostracized, and literally every 100 years somebody somewhere in the West was founding a new religious order with the aim of restoring holiness to the church.



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« Reply #3 on: August 04, 2014, 02:46:26 AM »

... it's also pretty clear that the spiritual culture of the West experienced and abrupt rupture with it's own tradition during the immediate 200 years following the schism. The Benedictines were ostracized, and literally every 100 years somebody somewhere in the West was founding a new religious order with the aim of restoring holiness to the church.

Quite perceptive.

I'll take a risk and point out that there were also cultural differences between the "two Romes" going back to before Christianity ever (officially) entered the scene. Constantine was attracted to Grecia for various reasons, Christianity being only one of them. Then he and his heirs became more and more committed to a different cultural ideal -- Meanwhile, "old Rome" continued in a cultural (and political) course that had been set when the Republic was overthrown (and that, by all rights, should have passed away from its own wrongheadedness -- but I begin to editorialize).
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