query: when did the schism between the orthodox and catholic churches officially occur

pos: East–West Schism East–West Schism The East–West Schism, also called the Great Schism and the Schism of 1054, was the break of communion between what are now the Catholic Church and Eastern Orthodox churches, which had lasted until the 11th century. The Schism was the culmination of theological and political differences between the Christian East and West which had developed over the preceding centuries. A succession of ecclesiastical differences and theological disputes between the Greek East and Latin West pre-dated the formal rupture that occurred in 1054. Prominent among these were the issues of the procession of the Holy Spirit, whether leavened or

pos: Catholic–Orthodox Joint Declaration of 1965 as 'Tomos Agapes' ('Document of Love') Catholic–Orthodox Joint Declaration of 1965 The Catholic–Orthodox Joint Declaration of 1965 was read out on 7 December 1965 simultaneously at a public meeting of the Second Vatican Council in Rome and at a special ceremony in Istanbul. It withdrew the exchange of excommunications between prominent ecclesiastics in the Holy See and the Ecumenical Patriarchate of Constantinople, commonly known as the Great Schism of 1054. It did not end the schism but showed a desire for greater reconciliation between the two churches, represented by Pope Paul VI and Ecumenical Patriarch Athenagoras I. The document and

pos: Catholic–Orthodox Joint Declaration of 1965 Catholic–Orthodox Joint Declaration of 1965 The Catholic–Orthodox Joint Declaration of 1965 was read out on 7 December 1965 simultaneously at a public meeting of the Second Vatican Council in Rome and at a special ceremony in Istanbul. It withdrew the exchange of excommunications between prominent ecclesiastics in the Holy See and the Ecumenical Patriarchate of Constantinople, commonly known as the Great Schism of 1054. It did not end the schism but showed a desire for greater reconciliation between the two churches, represented by Pope Paul VI and Ecumenical Patriarch Athenagoras I. The document and accompanying texts are also referred to

pos: Theological differences between the Catholic Church and the Eastern Orthodox Church Theological differences between the Catholic Church and the Eastern Orthodox Church The Catholic Church and the Eastern Orthodox Church have been in a state of official schism from one another since the East–West Schism of 1054. This schism was caused by historical and linguistic developments, and the ensuing theological differences between the Western and Eastern churches. Main points of discontent for the Catholic Church are the papal primacy and the filioque clause. For Eastern Orthodox the main point of discontent is voiced by neo-Palamism, which sees the essence-energy distinction, and the experiential vision of God as attained in "theoria" and

pos: Eastern Europe Belarus, Bulgaria, Greece, Republic of Macedonia, Moldova, Montenegro, Romania, Russia, Serbia, and Ukraine for instance. The schism is the break of communion and theology between what are now the Eastern (Orthodox) and Western (Roman Catholic from the 11th century, as well as from the 16th century also Protestant) churches. This division dominated Europe for centuries, in opposition to the rather short-lived Cold War division of 4 decades. Since the Great Schism of 1054, Europe has been divided between Roman Catholic and Protestant churches in the West, and the Eastern Orthodox Christian (many times incorrectly labeled "Greek Orthodox") churches in the

pos: Theological differences between the Catholic Church and the Eastern Orthodox Church Eastern Orthodox Church, Oriental Orthodoxy and the Assyrian Church of the East) and for that very reason "lack something in their condition as particular churches", and that the division also means that "the fullness of universality, which is proper to the Church governed by the Successor of Peter and the Bishops in communion with him, is not fully realised in history." Theological differences between the Catholic Church and the Eastern Orthodox Church The Catholic Church and the Eastern Orthodox Church have been in a state of official schism from one another since the East–West Schism of 1054. This schism was

pos: Western Europe and United Kingdom. Eastern Europe, meanwhile is formed by countries with dominant Eastern Orthodox churches, including Greece, Belarus, Bulgaria, Serbia, Romania, Russia, and Ukraine for instance. The schism is the break of communion and theology between what are now the Eastern (Orthodox) and Western (Roman Catholic from the 11th century, as well as from the 16th century also Protestant) churches. This division dominated Europe for centuries, in opposition to the rather short-lived Cold War division of 4 decades. Since the Great Schism of 1054, Europe has been divided between Roman Catholic and Protestant churches in the West and the Eastern

pos: Ecumenism root of the Protestant Reformation, although some conservative Lutherans did not agree to this resolution. On July 18, 2006, delegates to the World Methodist Conference voted unanimously to adopt the Joint Declaration. The mutual anathemas (excommunications) of 1054, marking the Great Schism between Western (Catholic) and Eastern (Orthodox) branches of Christianity, a process spanning several centuries, were revoked in 1965 by Pope Paul VI and the Ecumenical Patriarch of Constantinople. The Roman Catholic Church does not regard Orthodox Christians as excommunicated, since they personally have no responsibility for the separation of their churches. In fact, Catholic rules admit the Orthodox

pos: Athenagoras I of Constantinople Saint Mary of the Spring in Balıklı, Istanbul. Athenagoras's meeting with Pope Paul VI in 1964 in Jerusalem led to rescinding the excommunications of 1054 which historically mark the Great Schism, the schism between the churches of the East and West. This was a significant step towards restoring communion between Rome and Constantinople and the other patriarchates of Orthodoxy. It produced the Catholic–Orthodox Joint Declaration of 1965, which was read out on December 7, 1965, simultaneously at a public meeting of the Second Vatican Council in Rome and at a special ceremony in Constantinople. The controversial declaration did not end

pos: Pope Paul VI led to rescinding the excommunications of the Great Schism, which took place in 1054. This was a significant step towards restoring communion between Rome and Constantinople. It produced the Catholic-Orthodox Joint declaration of 1965, which was read out on 7 December 1965, simultaneously at a public meeting of the Second Vatican Council in Rome and at a special ceremony in Istanbul. The declaration did not end the schism, but showed a desire for greater reconciliation between the two churches. In May 1973, the Coptic Patriarch Shenouda III of Alexandria visited the Vatican, where he met three times with Pope Paul

pos: Pope Francis the Eastern Orthodox Churches is reflected in the fact that Patriarch Bartholomew I of Constantinople attended his installation. This is the first time since the Great Schism of 1054 that the Orthodox Ecumenical Patriarch of Constantinople, a position considered first among equals in the Eastern Orthodox Church organization, has attended a papal installation. Orthodox leaders state that Bartholomew's decision to attend the ceremony shows that the relationship between the Orthodox and Catholic Churches is a priority of his, but they also note that Francis's "well-documented work for social justice and his insistence that globalization is detrimental to the poor" may

pos: Christianity Congregationalist and Presbyterian churches. The ecumenical, monastic Taizé Community is notable for being composed of more than one hundred brothers from Protestant and Catholic traditions. The community emphasizes the reconciliation of all denominations and its main church, located in Taizé, Saône-et-Loire, France, is named the "Church of Reconciliation". The community is internationally known, attracting over 100,000 young pilgrims annually. Steps towards reconciliation on a global level were taken in 1965 by the Catholic and Orthodox churches mutually revoking the excommunications that marked their Great Schism in 1054; the Anglican Catholic International Commission (ARCIC) working towards full communion between those churches

pos: Eastern Orthodox Church regions where the Byzantine Empire flourished, and Greek, being the language in which the New Testament was written, was the primary liturgical language of the church. For this reason, the eastern churches were sometimes identified as "Greek" (in contrast to the "Roman" or "Latin" church, which used a Latin translation of the Bible), even before the great schism. After 1054, "Greek Orthodox" or "Greek Catholic" marked a church as being in communion with Constantinople, much as "Catholic" did for communion with Rome. This identification with Greek, however, became increasingly confusing with time. Missionaries brought Orthodoxy to many regions without ethnic

pos: Catholic Church the world through missions, diaspora, and conversions. Since the 20th century the majority reside in the southern hemisphere due to secularisation in Europe, and increased persecution in the Middle East. The Catholic Church shared communion with the Eastern Orthodox Church until the East–West Schism in 1054, disputing particularly the authority of the Pope, as well as with the Oriental Orthodox churches prior to the Chalcedonian schism in 451 over differences in Christology. The Reformation of the 16th century resulted in Protestantism breaking away. From the late 20th century, the Catholic Church has been criticised for its doctrines on sexuality, its

pos: Basilios Bessarion though he was attacked for his views by more orthodox Catholic academics shortly after his death. Bessarion's life as a monk and role in the Council of Ferrara On becoming a tonsured monk, he adopted the name of an old Egyptian anchorite Bessarion, whose story he has related. In 1436 became abbot of a monastery in Constantinople and in 1437, he was made metropolitan of Nicaea by the Byzantine Emperor John VIII Palaeologus, whom he accompanied to Italy in order to bring about a reunion between the Orthodox and Catholic churches. They had been separated since the Schism of 1054,

pos: Humbert of Silva Candida Humbert of Silva Candida Humbert of Silva Candida, O.S.B., also known as Humbert of Moyenmoutier (between 1000 and 1015 – 5 May 1061), was a French Benedictine abbot and later a cardinal. It was his act of excommunicating the Patriarch of Constantinople in 1054 which is generally regarded as the precipitating event of the Great Schism between the Roman Catholic Church and the Eastern Orthodox Churches. When Humbert was 15 years old, he was given by his parents to the in Lorraine, as an oblate, intended for monastic life, in a practice in keeping with the Rule of St. Benedict.

pos: Eastern Orthodox opposition to papal supremacy faithful. Some Catholic historians maintain that the Second Council of Lyon of 1272 shows the churches of the east submitting to Roman authority. It was at this council that the Roman (Byzantine) Emperor Michael endeavored to re-unite the churches (split apart at the Great Schism in 1054). The delegation who attended from the east however did not represent the churches in the east, but the Emperor himself. They were his personal emissaries. Historian Steven Runciman notes; Michael had genuinely wished re-union. His primary fear was not an attack from the Turks, but the fear of a renewed effort by the

pos: Theological differences between the Catholic Church and the Eastern Orthodox Church the East–West Schism of 1054. This schism was caused by historical and linguistic developments, and the ensuing theological differences between the Western and Eastern churches. The Roman Empire was divided into a predominantly Greek speaking Eastern half and a Latin speaking Western half, resulting in a separation into two empires: The Western Empire and the Eastern Empire (also known as the Byzantine Empire or Byzantium) with the passing of Theodosius I in AD 395. With the fall of the Western Empire in 476 AD, the whole of what had been the western part of the empire was ruled by Germanic

pos: Joint Declaration of Pope Francis and Patriarch Kirill Church expressed disappointment and Ukrainian Orthodox Church of the Kyivan Patriarchate criticised the latter. The Great Schism of 1054 split Christianity between Greek East and Latin West. Attempts were made over the subsequent centuries to heal the rift, such as the 1274 Second Council of Lyon and the 1439 Council of Florence, but these failed. More recent attempts to foster closer relations between the churches included the Catholic–Orthodox Joint Declaration of 1965 following the 1964 meeting between Pope Paul VI and the Ecumenical Patriarch Athenagoras I of Constantinople in Jerusalem. Following that meeting and declaration, a number of meetings, visits

pos: Catholic Church a papal installation. On 12 February 2016, Pope Francis and Patriarch Kirill of Moscow, head of the largest Eastern Orthodox church, met in Havana, Cuba, issuing a joint declaration calling for restored Christian unity between the two churches. This was reported as the first such high-level meeting between the two churches since the Great Schism of 1054. In 2014, the Third Extraordinary General Assembly of the Synod of Bishops addressed the church's ministry towards families and marriages and to Catholics in "irregular" relationships, such as those who divorced and remarried outside of the church without a declaration of nullity. While

pos: Joint Declaration of Pope Francis and Patriarch Kirill the history of relations between the Catholic Church and the Orthodox churches as a community, which had split in the Great Schism of 1054, centuries before the Moscow Patriarchate was constituted, it was not expected to lead to any immediate rapprochement between them. The 30-point declaration contains a joint call by the two church primates for an end to the persecution of Christians in the Middle East and to wars in the region, expressing their hope that the meeting might contribute to the re-establishment of Christian unity between the two churches. A range of other issues are mentioned in the

pos: Časlav I Lekapenos and gained financial and diplomatic support for his efforts. He maintained close ties with Byzantium throughout his whole reign. Byzantine influence (Byzantine church in particular) greatly increased in Serbia, Orthodox influences from Bulgaria as well. The period was crucial to the future Christian demonym (Orthodox versus Catholic), as ties formed in this era were to have great importance on how the different Slavic churches would line up when they would split (Great Schism, 1054). Many scholars have felt that the Serbs, being in the middle of the Roman and Orthodox jurisdiction, could have been either way, unfortunately information

pos: Western Rite Orthodoxy some. In the times prior to theological disputes that arose between 9th and 11 century, Byzantine Rite churches of the East and Latin Rite churches of the West were in full communion, confessing the same Orthodox, Catholic Christian faith. In the East, the Byzantine Rite was the predominant liturgical rite. In the West, the Latin Rite was the dominant rite. In the time of the final East–West Schism of 1054, most of the Churches that remained in communion with four Eastern Patriarchates used the Byzantine Rite, though there were still regions where other liturgies, including the Roman Rite, were used.

pos: Eastern Orthodox Church That is the sense of early and patristic usage wherein the church usually refers to itself as the "Catholic Church", whose faith is the "Orthodox faith". It is also the sense within the phrase "One, Holy, Catholic, and Apostolic Church", found in the Nicene Creed, and referred to in Orthodox worship, e.g. in the litany of the catechumens in the divine liturgy. With the mutual excommunications of the East–West Schism in 1054, the churches in Rome and Constantinople each viewed the other as having departed from the true church, leaving a smaller but still-catholic church in place. Each retained the

pos: History of Purgatory Walafrid Strabo ( 808 – 849). In 1054, the Bishop of Rome and the four Greek-speaking patriarchs of the East excommunicated each other, triggering the East-West Schism. The schism split the church basically into the Eastern Orthodox and Roman Catholic churches. In the West, the understanding of purification through fire in the intermediate state continued to develop. The Eastern Orthodox Church celebrates several All Souls' Days in the year, but in the West only one such annual commemoration is celebrated. The establishment, at the end of the 10th century, of this remembrance helped focus popular imagination on the fate of

pos: Saint Nicholas the Roman Catholic and Eastern Orthodox Churches had issued against each other during the Great Schism in 1054. In May 2017, following talks between Pope Francis and Russian Orthodox Patriarch Kirill, a portion of the relics of St. Nicholas in Bari were sent on loan to Moscow. The relic was on display for veneration at Christ the Savior Cathedral before being taken to St. Petersburg in mid-June prior to returning to Bari. More than a million people lined up in Moscow for a momentary glimpse of the gilded ark holding one of the saint's ribs. The sailors from Bari only

pos: Athenagoras I of Constantinople the 1054 schism, but rather showed a desire for greater reconciliation between the two churches, as represented by Pope Paul VI and Ecumenical Patriarch Athenagoras I. Not all Orthodox leaders, however, received the declaration with joy. Metropolitan Philaret of the Russian Orthodox Church Abroad openly challenged the Patriarch's efforts at rapprochement with the Roman Catholic Church fearing it would lead to heresy, in his 1965 epistle to the Patriarch. Athenagoras I of Constantinople Athenagoras I (), born Aristocles Matthew Spyrou (; – July 7, 1972), initially the Greek archbishop in North America, was the 268th Ecumenical Patriarch of Constantinople, from

neg: History of the Catholic Church The Western (Latin) branch of Christianity has since become known as the Catholic Church, while the Eastern (Greek) branch became known as the Orthodox Church. The Second Council of Lyon (1274) and the Council of Florence (1439) both failed to heal the schism. Some Eastern churches have since reunited with the Catholic Church, and others claim never to have been out of communion with the pope. Officially, the two churches remain in schism, although excommunications were mutually lifted in 1965. The 11th century saw the Investiture Controversy between Emperor and Pope over the right to make church appointments, the first

neg: Christianity in the modern era be distinguished into Catholic and Protestant movements, with the latter characterised by a redefined ecclesiology of "denominationalism" (which the Catholic Church, among others, rejects). Over the last century, a number of moves have been made to reconcile the schism between the Catholic Church and the Eastern Orthodox churches. Although progress has been made, concerns over papal primacy and the independence of the smaller Orthodox churches has blocked a final resolution of the schism. On 30 November 1895, Pope Leo XIII published the Apostolic Letter "Orientalium Dignitas" (On the Churches of the East) safeguarding the importance and continuance of the Eastern

neg: East–West Schism major event of the Second Vatican Council (Vatican II), was the issuance by Pope Paul and Orthodox Patriarch Athenagoras I of Constantinople of the Catholic–Orthodox Joint Declaration of 1965. At the same time, they lifted the mutual excommunications dating from the 11th century. The act did not result in restoration of communion. The Eastern Catholic Churches, historically referred to as ″uniate″ by the Orthodox, consider themselves to have reconciled the East and West Schism by having accepted the primacy of the Bishop of Rome while retaining some of the canonical rules and liturgical practices in line with the Eastern tradition

neg: History of the East–West Schism the Orthodox against Eastern Catholic Churches such as the Ukrainian Greek Catholic Church. At a meeting in Balamand, Lebanon in June 1993, the Joint International Commission for the Theological Dialogue between the Roman Catholic Church and the Orthodox Church the delegates of the Eastern Orthodox Churches declared "...and that what has been called 'uniatism' "can no longer be accepted either as a method to be followed nor as a model of the unity our Churches are seeking"" (section 12 of the document). At the same time, the Commission stated: The doctrine of papal primacy was further developed in 1870 at

neg: Great Apostasy Reformation, such as the Immaculate Conception and Assumption of Mary and Papal Infallibility, though Catholics claim Biblical support for each. The Orthodox Churches also believe in the Assumption (which is termed the Dormition). In the view of Protestants, these are new doctrines and they take Roman Catholicism and Orthodoxy further from the Protestant understanding of Biblical Christianity of the Early Church. The Orthodox Churches also believe that the Roman Catholic Church has added doctrines since the time of the Council of Chalcedon and the East-West Schism, which justifies disunity between Roman Catholic and Oriental Eastern Orthodox churches. At the same

neg: Christianity in the 20th century the fall of the Soviet Union there have been many New-martyrs added as saints. Over the last century, a number of moves have been made to reconcile the schism between the Catholic Church and the Eastern Orthodox churches. Although progress has been made, concerns over papal primacy and the independence of the smaller Orthodox churches has blocked a final resolution of the schism. Some of the most difficult questions in relations with the ancient Eastern Churches concern some doctrine (i.e. Filioque, Scholasticism, functional purposes of asceticism, the essence of God, Hesychasm, Fourth Crusade, establishment of the Latin Empire, Uniatism to

neg: Schism they should be united in a single Church or group of Churches in communion with each other. Others who accept this creed believe it does not speak of a visible organization but of all those baptized who hold the Christian faith, referred to as Christendom. Some churches consider themselves to be the One Holy Catholic and Apostolic Church. For instance, the Roman Catholic Church claims that title and considers the Eastern Orthodox Church to be in schism, while the Eastern Orthodox Church also claims that title and holds the view that the Catholic Church is schismatic. Some Protestant Churches believe

neg: Eastern Catholic Churches languages other than English other means are used to distinguish the two families of Churches. Some reserve the term "Orthodox" for those that are here called "Eastern Orthodox" Churches, but members of what are called "Oriental Orthodox" Churches consider this illicit. The East–West Schism came about in the context of cultural differences between the Greek-speaking East and Latin-speaking West and of rivalry between the Churches in Rome, which claimed a primacy not merely of honour but also of authority—and in Constantinople, which claimed parity with Rome. The rivalry and lack of comprehension gave rise to controversies, some of which appear

neg: East–West Schism succession) is fully complete (the original meaning of "catholic"). Referring to Ignatius of Antioch Carlton says The church is in the image of the Trinity and reflects the reality of the incarnation. Any changes to the understanding of the church would reflect a change in the understanding of the Trinity. From the perspective of the Catholic Church, the ecclesiological issues are the central issue which is why they characterize the split between the two churches as a schism. In their view, the Eastern Orthodox are very close to them in theology and the Catholic Church does not consider the Orthodox

neg: Schism of Montaner the Orthodox Church of Montaner officially recognized by the Patriarchate of Constantinople, to use the Byzantine Rite. In 2000, a nunnery associated with the church was founded. Today the Christian communities, Catholic and Orthodox, live in harmony, and the Orthodox parish is also frequented by immigrants from Eastern Europe. Schism of Montaner The term Schism of Montaner refers to events between 1967 and 1969. Almost all the residents of , a frazione in the municipality of Sarmede in the Province of Treviso, Italy, decided to renounce Catholicism and embrace the Orthodox religion, because they had great disagreement with their bishop

neg: East–West Schism such as the Byzantine Rite that is prevalent in the Orthodox Churches. Some Eastern Orthodox charge that joining in this unity comes at the expense of ignoring critical doctrinal differences and past atrocities. There have been periodic conflicts between the Orthodox and Eastern Catholics in Ukraine and Belarus, then under Polish rule, and later also in Transylvania (see the Romanian Greek Catholic Church United with Rome). Pressure and government-sponsored reprisals were used against Eastern Catholic Churches such as the Ukrainian Greek Catholic Church in the Russian Empire and later in the USSR. Since the late 1980s, the Moscow Patriarchate (the

neg: Eastern Orthodox Church Orthodox Churches followed by the Romanian Orthodox Church. In the 11th century what was recognised as the Great Schism took place between Rome and Constantinople, which led to separation between the Church of the West, the Catholic Church, and the Eastern Byzantine Churches, now the Orthodox. There were doctrinal issues like the filioque clause and the authority of the Roman Pope involved in the split, but these were greatly exacerbated by political factors of both Church and state, and by cultural and linguistic differences between Latins and Greeks. Regarding Papal supremacy, the Eastern half grew disillusioned with the Pope's centralization

neg: East–West Schism are properly disposed. It also allows Catholics who cannot approach a Catholic minister to receive these three sacraments from clergy of the Eastern Orthodox Church, whenever necessity requires or a genuine spiritual advantage commends it, and provided the danger of error or indifferentism is avoided. Catholic canon law allows marriage between a Catholic and an Orthodox. The Orthodox Church will only administer the sacraments to Christians who aren't Orthodox if there is an emergency. The Code of Canons of the Eastern Churches authorizes the local Catholic bishop to permit a Catholic priest, of whatever rite, to bless the marriage of

neg: East–West Schism official teachings about papal privilege and power that are unacceptable to the Eastern Orthodox churches are the dogma of the pope's infallibility when speaking officially "from the chair of Peter (ex cathedra Petri)" on matters of faith and morals to be held by the whole Church, so that such definitions are irreformable "of themselves, and not by the consent of the Church" ("ex sese et non ex consensu ecclesiae") and have a binding character for all (Catholic) Christians in the world; the pope's direct episcopal jurisdiction over all (Catholic) Christians in the world; the pope's authority to appoint (and so

neg: Christianity the 13th century, the Christian Church underwent gradual alienation, resulting in a schism dividing it into a so-called Latin or Western Christian branch, the Catholic Church, and an Eastern, largely Greek, branch, the Orthodox Church. These two churches disagree on a number of administrative, liturgical and doctrinal issues, most notably papal primacy of jurisdiction. The Second Council of Lyon (1274) and the Council of Florence (1439) attempted to reunite the churches, but in both cases the Eastern Orthodox refused to implement the decisions and the two principal churches remain in schism to the present day. However, the Catholic Church has

neg: Clement Bahouth 1859-1860 war between Maronites and Druzes, and the massacre of Christians in Damascus became more important issues than the calendar's one for most of the Melkites. A new player appeared: the Russian Orthodox Church, hoping to expand its influence in the Middle East, persuaded three of the bishops opponent to Clement Bahouth to formalize a schism, known as schism of the "sarqiin", creating a new Church separated from both the Melkite Catholic Church and from the Antiochian Orthodox Church. This schism, notwithstanding the funds given by Russia to build churches, ended after a few years, and never numbered more than

neg: Eastern Orthodox opposition to papal supremacy witness against the Papal Monarchy." Under the emperor Anastasius I, the churches of Constantinople and Rome were in schism. However with the ascendency of the orthodox emperor Justin I, the two churches could be reconciled again. Justin ordered negotiations begin. Pope Hormisdas issued a formula of orthodox catholic faith which the Patriarch John II could sign if he wished reunion of the two churches. Catholic apologists emphasize part of the text bolded above. Those in agreement with orthodox faith would naturally be in agreement with the church in Rome on this matter – which was stating orthodox faith. For Catholic

neg: Catholic Church in Georgia the Byzantine Orthodox tradition, although contact with Rome did occur. The East–West Schism did not immediately end contacts between Georgia and Rome, although the break was recognized by the mid-13th century. Around this time, Catholic missionaries became active in Georgia, setting up small Latin communities. A Latin-Rite bishopric was established in 1329 at Tbilisi, but this was allowed to lapse after the appointment of the fourteenth and last of its line of bishops in 1507, owing to a lack of support among Georgians. In 1626, the Theatine and Capuchin orders established new missions in Georgia. In the following centuries a

neg: History of the East–West Schism led up to the Great Schism between the western and eastern churches, expressed as the Catholic-Orthodox Joint declaration of 1965. At the same time, they lifted the mutual excommunications dating from the 11th century. On June 29, 1995, Pope John Paul II and Patriarch Bartholomew I of Constantinople again withdrew the excommunications imposed in the 11th century and concelebrated the Eucharist together. In May 1999, John Paul II was the first pope since the Great Schism to visit an Eastern Orthodox country: Romania. Upon greeting John Paul II, the Romanian Patriarch Teoctist stated: "The second millennium of Christian history began

neg: East–West Schism as valid the Eastern Orthodox intuitive and mystical understanding of God and consider it complementary to the rational Western reflection. Most Orthodox Churches through economy do not require baptism in the Orthodox Church for one who has been previously baptized in the Catholic Church. Most Orthodox jurisdictions, based on that same principle of economy, allow a sacramental marriage between an Orthodox Christian and some non-Orthodox Christians. The Catholic Church allows its clergy to administer the sacraments of Penance, the Eucharist and Anointing of the Sick to members of the Eastern Orthodox Church, if these spontaneously ask for the sacraments and

neg: Theological differences between the Catholic Church and the Eastern Orthodox Church "theosis", as the main point of divergence between East and West. Although the 20th century saw a growth of anti-western sentiments with the rise of neo-Palamism, "the future of East–West rapprochement appears to be overcoming the modern polemics of neo-scholasticism and neo-Palamism". Since the Second Vatican Council, the Catholic Church has generally taken the approach that the schism is primarily ecclesiological in nature, that the doctrinal teachings of the Eastern Orthodox churches are generally sound, and that "the vision of the full communion to be sought is that of unity in legitimate diversity" as before the division. Both churches accept

neg: Joint International Commission for Theological Dialogue between the Catholic Church and the Oriental Orthodox Churches Joint International Commission for Theological Dialogue between the Catholic Church and the Oriental Orthodox Churches The division between the Oriental Orthodox Churches and the Catholic Church can be traced to the years following the Council of Chalcedon (451) whose Christological teaching the Oriental Orthodox did not accept. Attempts were made to reconcile with some of the Oriental Orthodox Churches at the Council of Florence (1438-1445), but none of these provided a lasting solution. Relations began to improve dramatically, however, after the Catholic Church's Second Vatican Council (1962-1965). There were several important exchanges of visits between Popes and heads of the

neg: Vladimir Solovyov (philosopher) healing of the schism (ecumenism, sobornost) between the Orthodox and Roman Catholic Churches. It is clear from Solovyov's work that he accepted papal primacy over the Universal Church, but there is not enough evidence, at this time, to support the claim that he ever officially embraced Roman Catholicism. As an active member of Society for the Promotion of Culture Among the Jews of Russia he spoke Hebrew and struggled to reconcile Judaism and Christianity. Politically he got renowned as the leading defender of Jewish civil rights in tsarist Russia in the 1880s. Solovyov also advocated for his cause internationally and

neg: Eastern Orthodox Church in the eventual schism in the 11th century that separated the See of Rome and the West from the See of Constantinople and the other apostolic Orthodox Churches, and remained as defined essentially without controversy in the East or West for at least one thousand years. It was only in the 16th century that Reformation Protestants challenged the lists, proclaiming a canon that rejected those Old Testament books that did not appear in the 3rd-century Hebrew Bible. In response, the Catholic and Eastern Orthodox churches reaffirmed their accepted scriptural lists in more formal canons of their own. Once established as

neg: Eastern Christianity are also Eastern Orthodox patriarchs, but the rivalry between the two has largely vanished in the centuries since the schism. The twenty-three Eastern Catholic churches are in communion with the Holy See at the Vatican despite being rooted in the theological and liturgical traditions of Eastern Christianity. These Churches were originally part of the Orthodox East, but have since been reconciled to the Roman Church. Many of these churches were originally part of one of the above families and so are closely related to them by way of ethos and liturgical practice. As in the other Eastern churches, married men

neg: Catholicity Greece, Romania, Russia and many other Slavic lands, Anatolia, and the Christians in Syria and Egypt who accepted the Council of Chalcedon made up the Eastern camp. This division between the Western Church and the Eastern Church is called the East–West Schism. In 1438, the Council of Florence convened, which featured a strong dialogue focussed on understanding the theological differences between the East and West, with the hope of reuniting the Catholic and Orthodox churches. Several eastern churches reunited, constituting some of the Eastern Catholic Churches. Another major division in the Church occurred in the 16th century with the Protestant

neg: History of Christianity broadly refers to movements between Christian groups to establish a degree of unity through dialogue. ""Ecumenism"" is derived from Greek (oikoumene), which means "the inhabited world", but more figuratively something like "universal oneness." The movement can be distinguished into Catholic and Protestant movements, with the latter characterised by a redefined ecclesiology of "denominationalism" (which the Catholic Church, among others, rejects). Over the last century, a number of moves have been made to reconcile the schism between the Catholic Church and the Eastern Orthodox churches. Although progress has been made, concerns over papal primacy and the independence of the smaller Orthodox

neg: History of Eastern Orthodox theology of the Mideast is a long and evolving process, as evidenced by the very active Ecumenist movement between the Oriental Orthodox and the Eastern Orthodox, as well as the recent reconciliation between the Patriarch of Moscow and ROCOR (see Act of Canonical Communion with the Moscow Patriarchate), and the very active communication between Rome and Roman Catholicism and the Orthodox communities. Over the last century, a number of moves have been made to reconcile the schism between the Catholic Church and the Eastern Orthodox churches. Although progress has been made, concerns over papal primacy and the independence of the smaller

neg: Laetentur Caeli prevent the conquered Byzantines from appealing to the West, so Sultan Mehmed the Conqueror appointed the anti-union Gennadius Scholarius as Ecumenical Patriarch of Constantinople; he immediately renounced the "Filioque". The Great Schism was renewed. Laetentur Caeli Laetentur Caeli: Bulla Unionis Graecorum (English: "Let the Heavens Rejoice: Bull of Union with the Greeks") was a papal bull issued on 6 July 1439 by Pope Eugene IV at the Council of Ferrara-Florence. It officially reunited the Roman Catholic Church with the Eastern Orthodox Churches, temporarily ending the East–West Schism; however, it was repudiated by most eastern bishops shortly thereafter. The incipit of

neg: East–West Schism and 14 universally recognised autocephalous Orthodox Churches established the Joint International Commission for Theological Dialogue Between the Catholic Church and the Orthodox Church that first met in Rhodes in 1980 and is an ongoing endeavour. On a number of occasions, Pope John Paul II recited the Nicene Creed with patriarchs of the Eastern Orthodox Church in Greek according to the original text. Both he and his successor, Pope Benedict XVI, have recited the Nicene Creed jointly with Patriarchs Demetrius I and Bartholomew I in Greek without the "Filioque" clause, "according to the usage of the Byzantine Churches". This accords with

neg: Council for Religious Affairs not have reservations about attacking established religion. In the period of 1958-1964, when the CRA was officially created, Kuroyedov oversaw the dissolution of over 1,000 places of worship for non-Orthodox religious denominations, and over 6,000 Orthodox churches. The CRA statute organizes the council as being attached to the USSR Council of Ministers, but the Chairman of the CRA did not have ministerial rank. The chairman oversaw different divisions, which focused on particular religious groups, e.g. the Russian Orthodox Church, the Roman Catholic Church, Islam, Judaism, etc. The CRA has been described as a go-between for religious denominations and the Soviet

neg: East–West Schism Russian Orthodox Church) has criticised the methods of restoration of the ″uniate″ church structures in Ukraine as well as what it called Catholic proselytism in Russia. In 1993, a report written by the Joint International Commission for Theological Dialogue Between the Catholic Church and the Orthodox Church during its 7th plenary session at Balamand School of Theology in Lebanon stated: "Because of the way in which Catholics and Orthodox once again consider each other in their relationship to the mystery of the Church and discover each other once again as Sister Churches, this form of ′missionary apostolate′ described above, and

neg: East–West Schism of all local Orthodox Churches". The Patriarch warned that "such opponents raise themselves above episcopal synods and risk creating schisms". He further accused some critics of distorting reality to "deceive and arouse the faithful" and of depicting theological dialogue not as a pan-Orthodox effort, but an effort of the Ecumenical Patriarchate alone. As an example, he pointed to "false rumors that union between the Roman Catholic and Orthodox Churches is imminent" claiming that the disseminators of such rumors were fully aware that "the differences discussed in these theological dialogues remain numerous and require lengthy debate". The Patriarch re-emphasized that "union

neg: Ecumenical council Schism did not participate), later than the Council of Chalcedon (after which there was no participation by churches that rejected Dyophysitism), later than the Second Council of Nicaea (after which there was no participation by the Eastern Orthodox Church), and later than the Fifth Council of the Lateran (after which groups that adhered to Protestantism did not participate). Of the twenty-one ecumenical councils recognised by the Roman Catholic Church, some gained recognition as ecumenical only later. Thus the Eastern First Council of Constantinople became ecumenical only when its decrees were accepted in the West also. In the history of Christianity,

neg: Laurent Cleenewerck deliver a speech at the award ceremony of the World Interfaith Harmony Week held in Amman, Jordan. - A Handbook of Basic Bioethics: an HBTO Guide (Editor), 2004 - "Japan on the Edge: An inquiry into the Japanese Government’s Struggle for Superpower Status and UN Security Council Membership at the Edge of Decline" (co-authored with Roberto M Rodriguez), (EUC Press), 2009 - - "His Broken Body: Understanding and healing the schism between the Roman Catholic and Eastern Orthodox Churches" (EUC Press), 2008 - - EOB: The Eastern Orthodox Bible - New Testament (Editor), 2007-2015 - "Maximal care considerations when treating

neg: Clerical marriage the Orthodox practice, such a married former priest cannot apply to be restored to priestly ministry while his wife is living. Despite the Roman Catholic Church's position, several Catholic priests have lived in a "married state" (though not officially married) throughout the centuries. The Eastern Catholic Churches allow the ordination of married men as priests. However, like the Orthodox and Latin Catholic Churches, they do not allow clerical marriage. A unique question arises when celibate Catholic Priests have converted to become Orthodox Priests. Do the Orthodox believe that Roman Catholic priests have the grace of the priesthood (and thus RC

neg: Transubstantiation This has led to a gross misunderstanding, still evident also among modern and contemporary scholars when attempting to speak of Theological differences between the Catholic Church and the Eastern Orthodox Church. As the "Disputation of the Holy Sacrament" took place in the Western Church after the Great Schism, the Eastern Churches remained largely unaffected by it. The debate on the nature of "transubstantiation" in Greek Orthodoxy begins in the 17th century, with Cyril Lucaris, whose "The Eastern Confession of the Orthodox Faith" was published in Latin in 1629. The Greek term "metousiosis" () is first used as the translation of

neg: Papal primacy Papal primacy Papal primacy, also known as the primacy of the Bishop of Rome, is an ecclesiastical doctrine concerning the respect and authority that is due to the pope from other bishops and their episcopal sees. English academic and Catholic priest Aidan Nichols wrote that "at root, only one issue of substance divides the Orthodox and the Catholic Churches, and that is the issue of the primacy." The French Orthodox researcher Jean-Claude Larchet wrote that together with the "Filioque" controversy, differences in interpretation of this doctrine have been and remain the primary causes of schism between the Catholic Church and

neg: History of Eastern Christianity the substantial agreement while maintaining their respective theological language. Hence, the Monophysite label is avoided when describing the Armenians' or Copts' belief regarding the Nature of Christ. Both the Eastern Orthodox and Oriental Orthodox churches formally believe themselves to be the continuation of the true church and the other to have fallen into schism, although in the past 20 years much work had been done toward ecumenism or reconciliation between the Oriental and Eastern Orthodox churches. There has been an attempt to achieve ecumenism (Russian: sobornost) between the Antiochian and Oriental Orthodox churches. At Chambesy in Switzerland, plenary talks were

neg: Henotikon as the Oriental Orthodox Churches. Meanwhile, the incident did nothing to mend the growing rift between the churches of Constantinople and Rome, which would lead in the centuries to come to the East-West Schism. Henotikon The Henotikon ( or in English; Greek "henōtikón" "act of union") was a christological document issued by Byzantine emperor Zeno in 482, in an unsuccessful attempt to reconcile the differences between the supporters of the Council of Chalcedon and the council's opponents. It was followed by the Acacian schism. In 451, the Council of Chalcedon settled christological disputes by condemning both Monophysitism, held by Eutyches,

neg: Pope Paul VI and ecumenism communion between Rome and Constantinople. It produced the Catholic-Orthodox Joint declaration of 1965, which was read out on 7 December 1965, simultaneously at a public meeting of the Second Vatican Council in Rome and at a special ceremony in Istanbul. The declaration did not end the schism, but showed a desire for greater reconciliation between the two churches. In May 1973, the Coptic Patriarch Shenouda III of Alexandria visited the Vatican, where he met three times with Pope Paul VI. A common declaration and a joint Creed issued at the conclusion of the visit demonstrated that there are virtually no

neg: Oriental Orthodoxy enthusiastic about ecumenical relations with non-Orthodox churches. Creationism is popular among Oriental Orthodox clergy, while it is clearly a minority opinion in the Eastern Orthodox Church. The break in communion between the various Eastern Orthodox and Oriental Orthodox churches did not occur suddenly, but rather gradually over 2-3 centuries following the Council of Chalcedon. Eventually the two communions developed separate institutions, and the Oriental Orthodox did not participate in any of the later ecumenical councils. The Oriental Orthodox churches maintain their own ancient apostolic succession. The various churches are governed by Holy Synods, with a "primus inter pares" bishop serving

neg: History of Eastern Christianity be issued when the faithful of both churches are ready, but not before. Patriarch Ignatius has also overseen participation in a bilateral commission with the Melkite Greek Catholic Church, which is exploring ways of healing the 18th century schism between the Melkite Catholics and the Antiochian Orthodox. In an unprecedented event, Melkite Patriarch Maximos V addressed a meeting of the Orthodox holy synod in October 1996. The members of the holy synod of Antioch continue to explore greater communication and more friendly meetings with their Syriac, Melkite, and Maronite brothers and sisters, who all share a common heritage. The following

neg: 1996 Moscow–Constantinople schism in Estonia, but he does not oppose the Moscow Patriarchate turning the Estonian Orthodox Church of Moscow Patriarchate into a diocese of the Russian Orthodox Church in Estonia. According to the Estonian Apostolic Orthodox Church, the agreements decided at Zurich could have been the base which "could have launched a constructive common future" between both local churches of Estonia (the Estonian Apostolic Orthodox Church and the Estonian Orthodox Church of Moscow Patriarchate), but according to the Estonian Apostolic Orthodox Church the Russian Orthodox Church did not apply those agreements decided at Zurich whereas the Ecumenical Patriarchate did. On 8 November

neg: Ecumenical council as expressions of the same faith, of the Assyrian Church's liturgical invocation of Mary as "the Mother of Christ our God and Saviour" and the Catholic Church's use of "the Mother of God" and also as "the Mother of Christ". Oriental Orthodoxy accepts three ecumenical councils, the First Council of Nicaea, the First Council of Constantinople, and the Council of Ephesus. The formulation of the Chalcedonian Creed caused a schism in the Alexandrian and Syriac churches. Reconciliatory efforts between Oriental Orthodox with the Eastern Orthodox and the Catholic Church in the mid- and late-20th century have led to common Christological

neg: Pope John Paul II's relations with the Eastern Orthodox Church Pope spoke to leaders of the All-Ukrainian Council of Churches and Religious Organisations, pleading for "open, tolerant and honest dialogue". About 200 thousand people attended the liturgies celebrated by the Pope in Kiev, and the liturgy in Lviv gathered nearly one and a half million faithful. John Paul II stated that an end to the Great Schism was one of his fondest wishes. Healing divisions between the Catholic and Eastern Orthodox churches regarding Latin and Byzantine traditions was clearly of great personal interest. For a number of years John Paul II actively sought to facilitate dialogue and unity stating as

neg: Old Calendarists schism is the beginning of the Old Calendar Churches which suspended full communion or concelebration with other Eastern Orthodox churches ("New Calendarists") over the adoption by the latter of the Revised Julian calendar (called "New Calendar," although some churches did not specify the details of which "New calendar" they were adopting). This is the most common use of the term. Those Orthodox Churches which remain in full communion with the New Calendarists and yet continue to use the Julian calendar include the Eastern Orthodox Patriarchate of Jerusalem, the Russian Orthodox Church, the Serbian Orthodox Church, and the Georgian Orthodox Church.

neg: Catholic Church in the 20th century by ordination, but there is a universal priesthood of all believers. Ecumenism broadly refers to movements between Christian groups to establish a degree of unity through dialogue. ""Ecumenism"" is derived from Greek (oikoumene), which means "the inhabited world", but more figuratively something like "universal oneness." The movement can be distinguished into Catholic and Protestant movements, with the latter characterised by a redefined ecclesiology of "denominationalism" (which the Catholic Church, among others, rejects). Over the last century, a number of moves have been made to reconcile the schism between the Catholic Church and the Eastern Orthodox churches. Although progress has been

neg: History of the Eastern Orthodox Church with the Melkite Greek Catholic Church, which is exploring ways of healing the 18th century schism between the Melkite Catholics and the Antiochian Orthodox. In an unprecedented event, Melkite Patriarch Maximos V addressed a meeting of the Orthodox holy synod in October 1996. The members of the holy synod of Antioch continue to explore greater communication and more friendly meetings with their Syriac, Melkite, and Maronite brothers and sisters, who all share a common heritage. The Orthodox Churches in Czechoslovakia, East Germany, Hungary, and Poland have seen drastic changes since the fall of Communism. The Czech Church has recognized contemporary

neg: Ecumenism territory. This question has been exacerbated by disputes over churches and other property that the Communist authorities once assigned to the Orthodox Church but whose restoration these Churches have obtained from the present authorities. A major obstacle to improved relations between the Orthodox and Roman Catholic Churches has been the insertion of the Latin term filioque into the Niceno-Constantinopolitan Creed in the 8th and 11th centuries. This obstacle has now been effectively resolved. The Roman Catholic Church now recognizes that the Creed, as confessed at the First Council of Constantinople, did not add "and the Son", when it spoke of

neg: Pope John Paul II Ukrainian Greek Catholic Church. The Pope spoke to leaders of the All-Ukrainian Council of Churches and Religious Organisations, pleading for "open, tolerant and honest dialogue". About 200 thousand people attended the liturgies celebrated by the Pope in Kiev, and the liturgy in Lviv gathered nearly one and a half million faithful. John Paul II said that an end to the Great Schism was one of his fondest wishes. Healing divisions between the Catholic and Eastern Orthodox Churches regarding Latin and Byzantine traditions was clearly of great personal interest. For many years, John Paul II sought to facilitate dialogue and unity

neg: Catholic Church but was followed in 1378 by the 38-year-long Western schism with claimants to the papacy in Rome, Avignon and (after 1409) Pisa. The matter was finally resolved in 1417 at the Council of Constance where the cardinals called upon all three claimants to the papal throne to resign, and held a new election naming Martin V pope. In 1438, the Council of Florence convened, which featured a strong dialogue focussed on understanding the theological differences between the East and West, with the hope of reuniting the Catholic and Orthodox churches. Several eastern churches reunited, forming the majority of the Eastern

neg: History of Eastern Christianity churches of Asia, parted ways in schism with the Eastern Orthodox Church, the church of Byzantium which was still united with Rome. Later councils to define the tenets of the community of Christianity, caused the Oriental Orthodox community to part in schism as well (see the Council of Chalcedon). The churches or communities at this point were National churches so a great deal of nationalistic sentiments played into the various schisms. There was a degree of nationalistic animosity between the different communities that were united in Christ. Past historical conflicts between these different groups also feed the sentiments of division.

neg: Julian Joseph Overbeck since they had just recently gone into schism from the Roman Catholic Church over Vatican I's definition of Papal infallibility, though to little avail. Overbeck also continued to criticize Roman Catholics and Anglicans as well as those Western converts to Orthodoxy who utilized the Byzantine Rite. By 1876, Overbeck began to make appeals to other Orthodox Churches for their recognition of his scheme. He received audiences with the Patriarch of Constantinople Joachim III and received recognition from the Patriarch of the theoretical right of Western Christians to have a Western Orthodox Church. However, Overbeck's efforts did not result in the

neg: Laurent Cleenewerck Orthodox Church in America. Cleenewerck’s main ideas are presented in his comprehensive study of the historical and theological causes of the current separation between Roman Catholicism and Eastern Orthodoxy (His Broken Body – Understanding and Healing the Schism between the Roman Catholic and Eastern Orthodox Churches). Like John Zizioulas, he is an advocate of Eucharistic ecclesiology which he articulates as Holographic anesthesiology. The outline and implication of this model were published in the Journal of Ecumenical Studies in 2010. He is a proponent of non-partisan ecumenical dialogue with the ideal of a return to the basics of pre-Nicene orthodoxy. Pr.

neg: East–West Schism patriarchs towards reconciliation with the Catholic Church has been strongly criticized by some elements of Eastern Orthodoxy, such as the Metropolitan of Kalavryta, Greece, in November 2008. In 2010, Patriarch Bartholomew I issued an encyclical lauding the ongoing dialogue between the Orthodox Church and other Christian churches and criticizing those who are "unacceptably fanatical" in challenging such dialogue. The encyclical lamented that the dialogues between the two churches were being criticized in "an unacceptably fanatical way" by some who claim to be defenders of Orthodoxy despite the fact that these dialogues are being conducted "with the mutual agreement and participation

neg: 2018 Moscow–Constantinople schism "Orthodoxie.com", Metropolitan Hilarion declared that the fact the Patriarch of Constantinople had fallen in schism "was not without precedents in the history of the Constantinople Patriarchate" and gave the example of Nestorius and the Patriarchs of Constantinople who accepted the union with the Catholic Church after the Council of Florence. He also said the Ecumenical Patriarchate's actions in Ukraine were a "revenge" on Patriarch Kirill of Moscow because, according to Hilarion, the Ecumenical Patriarch believes that it is the Russian Orthodox Church who incited some Orthodox churches not to participate in the Pan-Orthodox Council of Crete. On 14 December, Patriarch

neg:
Christianity (Anglican), Georgia (Georgian Orthodox), Greece (Greek Orthodox), Iceland (Lutheran), Liechtenstein (Catholic), Malta (Catholic), Monaco (Catholic), and Vatican City (Catholic). There are numerous other countries, such as Cyprus, which although do not have an established church, still give official recognition and support to a specific Christian denomination.

 The four primary divisions of Christianity are the Catholic Church, the Eastern Orthodox Church, Oriental Orthodoxy, and Protestantism. A broader distinction that is sometimes drawn is between Eastern Christianity and Western Christianity, which has its origins in the East–West Schism (Great Schism) of the 11th century. However, there are other present and

neg: Christianity in Syria when they were 25% of Syrian the total population of 2.5 million in 1920. In Syria today there around 2.5 million among their population in Syria in 2010 before the civil war started. Most Syrians are members of either the Greek Orthodox Church of Antioch (700,000), or the Syriac Orthodox Church. The vast majority of Catholics belong to the Melkite Greek Catholic Church, which was created as a result of a schism within the Greek Orthodox Church over a disputed election to the Patriarchal See of Antioch in 1724. Other Christian Churches in union with Rome include the Maronites, Syriac

neg: Eastern Christianity Oriental Orthodox Church closely follow the traditions of Orthodoxy or Oriental Orthodoxy, including the tradition of allowing married men to become priests. The Eastern churches' differences from Western Christianity have as much, if not more, to do with culture, language, and politics, as theology. For the non-Catholic Eastern churches, a definitive date for the commencement of schism cannot usually be given (see East–West Schism). The Church of the East declared independence from the churches of the Roman Empire at its general council in 424, which was before the Council of Ephesus in 431, and so had nothing to do with

neg: Catholic Church previously adopted Arian Christianity, eventually adopted Catholicism to ally themselves with the papacy and the monasteries. In the 7th and 8th centuries, expanding Muslim conquests following the advent of Islam led to an Arab domination of the Mediterranean that severed political connections between that area and northern Europe, and weakened cultural connections between Rome and the Byzantine Empire. Conflicts involving authority in the church, particularly the authority of the Bishop of Rome finally culminated in the East–West Schism in the 11th century, splitting the church into the Catholic and Orthodox Churches. Earlier splits within the church occurred after the Council

neg: Canonical territory classified those who rejected it as Monophysite heretics. The Churches that refused to accept the Council considered instead that it was they who were orthodox. The six present-day Churches that continue their tradition reject the description "Monophysite", preferring instead "Miaphysite". They are often called, in English, "Oriental Orthodox Churches", to distinguish them from the Eastern Orthodox Churches. These churches are also referred to as "pre-Chalcedonian" or, now more rarely, as "non-Chalcedonian" or "anti-Chalcedonian". The East–West Schism came about in a context of cultural differences between the Greek-speaking East and the Latin-speaking West and of rivalry between the Churches in Rome,

neg: Joint International Commission for Theological Dialogue between the Catholic Church and the Oriental Orthodox Churches Oriental Orthodox Churches, and semi-official theological conversations sponsored by the Pro Oriente Foundation in Vienna. This process of reconciliation led to the establishment of an official dialogue between the Catholic and Oriental Orthodox Churches in 2003. In 2003 a joint committee to prepare for the establishment of an international dialogue between the Catholic Church and the Oriental Orthodox Churches was set up and met in Rome. At this meeting it was announced that the Co-Chairmen of the new International Joint Commission for Theological Dialogue between the Catholic Church and the Oriental Orthodox Churches would be Metropolitan Bishoy of Damiette, General

neg: Tsardom of Russia caused variations to appear between their liturgical books and practices. The Russian Orthodox patriarch, Nikon, was determined to bring the Russian texts back into conformity with the Greek texts and practices of the time. But Nikon encountered opposition among the many Russians who viewed the corrections as improper foreign intrusions. When the Orthodox Church forced Nikon's reforms, a schism resulted in 1667. Those who did not accept the reforms came to be called the Old Believers; they were officially pronounced heretics and were persecuted by the church and the state. The chief opposition figure, the protopope Avvakum, was burned at

neg: Reformed Orthodox with the Indian Orthodox Church, Syriac Orthodox Church, Syro-Malankara Catholic Church, Syro-Malabar Catholic Church, and the Latin Catholic Church but has no special relationship or communion with any of those Churches. The Mar Thoma Church has preserved, but altered parts of its west Syriac Rite liturgy, elements, etc. to conform to reformation principles. Most prominent elements in the Reformation of the traditional Indian Church were: The St. Thomas Evangelical Church of India (STECI) is an Evangelical, Episcopal denomination based in Kerala, India. It derives from a schism in the Malankara Mar Thoma Syrian Church in 1961, and traces its ancestry

neg: East–West Schism the Pope and the Patriarch at the Altar of the Confessio. The Patriarch did not fully participate in the Liturgy of the Eucharist involving the consecration and distribution of the Eucharist itself. Despite efforts on the part of Catholic Popes and Orthodox Patriarchs to heal the schism, only limited progress towards reconciliation has been made over the last half century. One stumbling block is the fact that the Orthodox and the Catholics have different perceptions of the nature of the divide. The official Catholic teaching is that the Orthodox are schismatic, meaning that there is nothing heretical about their theology,

neg: Laetentur Caeli Laetentur Caeli Laetentur Caeli: Bulla Unionis Graecorum (English: "Let the Heavens Rejoice: Bull of Union with the Greeks") was a papal bull issued on 6 July 1439 by Pope Eugene IV at the Council of Ferrara-Florence. It officially reunited the Roman Catholic Church with the Eastern Orthodox Churches, temporarily ending the East–West Schism; however, it was repudiated by most eastern bishops shortly thereafter. The incipit of the bull (also used as its title) is derived from in the Vulgate Bible. In 1439 the Byzantine Empire was on the verge of collapse, retaining little more than the city of Constantinople, as

neg: Schism unity. Roman Catholic theology considers formal schismatics to be outside the Church, understanding by "formal schismatics" "persons who, knowing the true nature of the Church, have personally and deliberately committed the sin of schism". The situation, for instance, of those who have been brought up from childhood within a group not in full communion with Rome, but who have orthodox faith, is different: these are considered to be imperfectly, though not fully, members of the Church. This nuanced view applies especially to the Churches of Eastern Christianity, more particularly still to the Eastern Orthodox Church. The First Council of Nicaea

neg: History of Rome touched in 897, when a raging crowd exhumed the corpse of a dead pope, Formosus, and put it on trial. From 1048 to 1257, the papacy experienced increasing conflict with the leaders and churches of the Holy Roman Empire and the Byzantine Empire. The latter culminated in the East-West Schism, dividing the Catholic Church and Eastern Orthodox Church. From 1257 to 1377, the pope, though the bishop of Rome, resided in Viterbo, Orvieto, and Perugia, and then Avignon. The return of the popes to Rome after the Avignon Papacy was followed by the Western Schism: the division of the western

neg: Elias Zoghby Catholic and Antiochian Orthodox Churches. As he began to study both the historical roots of the separation and the modern divisions of Middle Eastern churches he came to the opinion that the schism was unjustifiable. He also began to question the domination of the so-called Uniate churches by the See of Rome. Zoghby, along with other Melkite priests in Egypt such as George Hakim and Joseph Tawil, were influenced by Father Oreste Karame, who advocated the need for the Melkite Church to return to its proper traditions and work for communion with the Orthodox Church. In 1951 he was elevated

neg: History of the East–West Schism reestablished in 1917, but after the death in 1925 of Patriarch Tikhon of Moscow, who had been persecuted by the Soviet authorities, the patriarchate remained vacant until 1943, when, during the Second World War, the Soviet government allowed somewhat greater freedom to the Church. The Eastern Catholic Churches consider themselves to have reconciled the East and West Schism by keeping their prayers and rituals similar to those of Eastern Orthodoxy, while also accepting the primacy of the Bishop of Rome. Some Eastern Orthodox charge that joining in this unity comes at the expense of ignoring critical doctrinal differences and past

neg: East–West Schism to its conquest by Ottoman Muslims. In northern Europe, the Teutonic Knights, after their successes in the northern crusades, attempted to conquer the Orthodox Russian Republics of Pskov and Novgorod, an enterprise endorsed by Pope Gregory IX. One of the major defeats they suffered was the Battle of the Ice in 1242. Catholic Sweden also undertook several campaigns against Orthodox Novgorod. There were also conflicts between Catholic Poland and Orthodox Russia. Such conflicts solidified the schism between East and West. The Second Council of Lyon was convoked to act on a pledge by Michael VIII to reunite the Eastern church

neg: Pope it was when the Catholic and Orthodox Churches split in the Great East-West Schism. They also disagree on the interpretation of the historical evidence from this era regarding the prerogatives of the Bishop of Rome as "protos", a matter that was already understood in different ways in the first millennium." In the late 2nd century AD, there were more manifestations of Roman authority over other churches. In 189, assertion of the primacy of the Church of Rome may be indicated in Irenaeus's "Against Heresies" (3:3:2): "With [the Church of Rome], because of its superior origin, all the churches must agree