Bulletin Q&A Article; Published 10-20-24:
What is the difference between Eastern Rite Catholic Churches and Eastern Orthodox Churches?
(This is a follow-up to last week’s article which discussed Eastern Rite Catholic Churches. I wanted to touch on it then, but that article was already getting too long.)
Originally, there was only one Christian religion. By the 4th century, two major centers of Christianity developed: Rome in the west and Constantinople (now Istanbul) in the east. Over the following centuries frictions arose between the two based on cultural, political, and theological differences. For example, Rome preferred central rule while Constantinople preferred local control which resulted in the many independent Eastern Churches that still exist today. Ultimately, after many years of political, theological, and personality conflicts, a great schism occurred in 1054. Ostensibly, the split was the result of one minor theological difference, but it was more likely just the tip of the iceberg.
The issue at question was a difference in a specific phrase within the Nicene Creed. In 1014, the Church in Rome had officially added the Latin word, filioque, (which translates as: and from the Son) to the Nicene Creed to describe the procession of the Holy Spirit. It wasn’t in the creed when it was first developed jointly by eastern and the western representatives at the Council of Nicea in 325. We now pray: “I believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son, who with the Father and the Son is adored and glorified, who has spoken through the prophets.” The Eastern Churches claimed that the Holy Spirit proceeds from the Father only, and that Rome’s unilateral change was heretical. A cardinal from the west and another from the east were sent to work out the differences. They may not have been the best choices of negotiators—I understand that they ended up excommunicating each other. The long-festering animosities between the east and west led to schism resulting in the Eastern Orthodox Churches. Those portions of the Eastern Churches that wanted to stay in union with Rome became the Eastern Rite Catholic Churches over the next several centuries. Currently in Greece, for example, there is a Byzantine Rite Catholic Church and a Byzantine Orthodox Church.
The Orthodox Churches follow the faith as defined by the first seven Catholic ecumenical councils, but have many dogmatic differences with decisions of later councils. Corresponding Eastern Rite Catholic Churches and Eastern Orthodox Churches share very similar liturgies and rites—I understand it would be difficult to distinguish between the two. But there are some pretty significant differences in their beliefs. The Orthodox Churches, of course, do not believe in the supremacy or infallibility of the Pope. Other examples of beliefs they do not share are a belief in Purgatory, in the Immaculate Conception of Mary, in the development of doctrine, and in the previously mentioned filioque addition to the creed.
The Catholic Church recognizes that the Orthodox Churches have apostolic succession and seven valid sacraments. However, while a Catholic can receive communion at an Eastern Rite Catholic Church for any reason, this is not true of receiving at an Orthodox Church. In the eyes of the Catholic Church, it may be permissible for a Catholic to receive at an Orthodox Church under extenuating circumstance, if no other option is available. Canon 884.2 states: “Whenever necessity requires it or true spiritual advantage suggests it, and provided that danger of error or of indifferentism is avoided, the Christian faithful for whom it is physically or morally impossible to approach a Catholic minister are permitted to receive the sacraments of penance, Eucharist, and anointing of the sick from non-Catholic ministers in whose Churches these sacraments are valid.” However, while it might be acceptable to us, it might not be acceptable to the Orthodox Church, and requires approval from them on a case-by-case basis. The Orthodox Churches have a much more stringent preparation for receiving the Eucharist including strict fasting, prayer, and confession. It would not be appropriate to present oneself at an Orthodox liturgy to receive the Eucharist without prior approval.