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Everywhere large numbers have felt the impulse of this grace, and among our separated brethren also there increases from day to day the movement, fostered by the grace of the Holy Spirit, for the restoration of unity among all
Christians. This movement toward unity is called "ecumenical."... The term "ecumenical movement" indicates the initiatives and activities planned and undertaken, according to the various needs of the Church and as opportunities offer, to promote Christian unity. These are: first, every effort to avoid expressions, judgments and actions which do not represent the condition of our separated brethren with truth and fairness and so make mutual relations with them more difficult; then, "dialogue" between competent experts from different Churches and Communities. At these meetings, which are organized in a religious spirit, each explains the teaching of his Communion in greater depth and brings out clearly its distinctive features. In such dialogue, everyone gains a truer knowledge and more just appreciation of the teaching and religious life of both Communions. In addition, the way is prepared for cooperation between them in the duties for the common good of humanity which are demanded by every Christian conscience; and, wherever this is allowed, there is prayer in common. Finally, all are led to examine their own faithfulness to Christ's will for the Church and accordingly to undertake with vigor the task of renewal and reform."
30:
831:', as an inadequate method of healing the split. Leading Orthodox theologian and bishop Kallistos Ware has described this approach by Catholics, especially the Society of Jesus, as a "Trojan horse policy". In fact, Archpriest Vladislav Tsypin has even claimed that today this is the primary factor preventing the Orthodox and Catholics from fostering better relations. Those in favour of the Uniates, generally Catholics, look at these churches as a bridge between the two Christian communities that is working towards full reunification. Nevertheless, after the Second Vatican Council the Catholic Church has distanced itself from uniatism as an approach to finding lasting unity.
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583:. The Crusaders' decision to attack the world's largest Christian city was unprecedented and immediately controversial. Reports of Crusader looting and brutality scandalised and horrified the Orthodox world; the Byzantine Empire was left much poorer, smaller, and ultimately less able to defend itself against the Seljuk and Ottoman conquests that followed; the actions of the Crusaders thus directly accelerated the collapse of
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456:, recognised 1054 as the watershed of relational breakdown between the Eastern and Western spheres of the Christian World. In this sense, the schism can be understood as an event; the mutual excommunications issued in 1054. The idea of a definitive break has, however, been called into question by more contemporary scholarship, which minimises the importance of this specific date.
611:, John Paul II asked, "How can we not share, at a distance of eight centuries, the pain and disgust?". In April 2004, in a speech on the 800th anniversary of the capture of the city, Ecumenical Patriarch Bartholomew I formally accepted the apology. "The spirit of reconciliation is stronger than hatred," he said during a liturgy attended by Roman Catholic Archbishop
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The
Massacre of the Latins was a large-scale massacre of Roman Catholics (called "Latins") in Constantinople, the capital of the Eastern Roman Empire, by the Eastern Orthodox population of the city on April 11, 1182. The massacre was sparked by a number of factors, including the growing resentment of
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it to persons desiring to turn to the acknowledgment of the truth, whether from
Heathenism or from Judaism, or from any heresy whatsoever, shall be deposed, if they be bishops or clergymen; bishops from the episcopate and clergymen from the clergy; and if they be laymen, they shall be anathematized.”
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This was short lived, due to the
Eastern Orthodox deciding to later reject the union, driven by the lower class’ anti-western sentiments and the fall of Constantinople to the Turks in 1453. Along with the antagonism was an ongoing disagreement over those theological issues dealt with in the council:
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The
Massacre of the Latins had a profound impact on the relationship between the Orthodox and Catholic churches. The massacre led to a hardening of attitudes on both sides, and it made it much more difficult for the two churches to reconcile their differences. The massacre also damaged the Byzantine
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Council of
Ephesus, Canon 7: “It is unlawful for any man to bring forward, or to write, or to compose a different (ἑτέραν) Faith as a rival to that established by the holy Fathers assembled with the Holy Ghost in Nicæa. But those who shall dare to compose a different faith, or to introduce or offer
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The massacre began when a large mob of
Byzantines attacked the Latin quarter of the city. The mob killed hundreds of Latins, including women and children, and looted and burned their homes and businesses. The massacre continued for several days, until the Byzantine authorities were able to restore
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diagnosed the moral origin of schism as “hatred among brothers”. The phenomenon of cultural alienation between the Latin West and Greek East is crucial for understanding the historic relationship between the
Catholic and Orthodox churches. The difference was, for one, pronounced in the language of
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Despite the enduring differences between the
Catholic and Orthodox churches some scholars hold that the main problem halting progress is behavioural and not doctrinal. Thus, Robert F. Taft, S.J. believed that the answer to the churches' problems is ecumenical scholarship which seeks understanding
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has shown that as of 2017 35% of
Orthodox practitioners are in favor of communion with the Catholic Church. Support for Orthodox/Catholic unity was highest among Orthodox in Romania with 62% in support and lowest among Russian Orthodox with 17% support. Among Catholics in the countries polled 38%
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was a watershed in terms of the Catholic Church's pastoral approach. Over two thousand bishops were called to Rome between 1962 and 1965 to discuss how the Church would face the challenges of the modern world. The Church, according to Peter A. Huff, largely redirected its concern from internal
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twice expressed sorrow for the events of the Fourth Crusade. In 2001 he wrote that "It is tragic that the assailants, who set out to secure free access for Christians to the Holy Land, turned against their brothers in the faith. The fact that they were Latin Christians fills Catholics with deep
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Unitatis redintegratio (Decree on Ecumenism): "But the Lord of Ages wisely and patiently follows out the plan of grace on our behalf, sinners that we are. In recent times more than ever before, He has been rousing divided Christians to remorse over their divisions and to a longing for unity.
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has driven Catholic efforts to reach out to the Orthodox over the last 60 years. The dialogue that took place between 1963 and 1979 has been described as a "dialogue of charity". This transitioned into a "dialogue of doctrine" with reference to the history and tradition of the early Church.
692:, brought about a complete reunification; having been proclaimed by the representatives of all five patriarchal sees. The evidence of unity was most sensationally seen in the participation in each other's liturgies, as well as growing appreciation for respective patristic traditions.
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The Catholic Church has expressed a deep desire to heal the schism in order that the Church may "breathe with her two lungs". The Orthodox, however, continue to insist that the Bishop of Rome holds a primacy which is limited to one of honour. This is encapsulated in the phrase
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order. The exact number of people killed or forced to flee during the Massacre of the Latins is unknown, but it is estimated that the bulk of the Latin community in Constantinople, which was around 60,000 people at the time, was either killed or forced to flee, according to
1102:(Latin for "first among equals"). Given that the Catholic Church recognises more than just a distinction in honour there is clearly a need for one side to compromise on this matter. Currently there are no indications of a compromise of this sort in the near future.
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emerged from a movement which sought to enter full communion with the Pope while retaining elements of their traditional liturgical practices and canonical rules. Here is a list of Eastern Catholic Churches that have their origins in the Eastern Orthodox Church:
398:. It is only after the formal schism of the 11th century that two, distinct churches are seen to exist, and thus commence relations. The split has, on both sides, been immensely lamented, for it defeats the exhortation of Jesus Christ “that they may all be one" (
147:
847:
was instrumental in changing the Catholic Churches pastoral approach to dealing with the Orthodox. Despite this new openness, however, many Orthodox remain hesitant, especially in light of recent developments and continued debate over topics such as the
164:
631:. The council had in attendance over 300 bishops, who discussed the union of the East and the West. Pope Gregory X said Mass for the Feast of Peter and Paul which was attended by both sides. The Greeks conceded the contested
367:, on the other hand, encouraged local churches to prepare for future dialogue in the Third Pan-Orthodox Conference in Rhodes (1964), and has since engaged in several ecumenical efforts with the Vatican. Significantly, in 1965
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was set up between the Holy See and fourteen autocephalous Orthodox churches. In 1980 the Commission first met in Rhodes where they released a joint preparatory document stating that a deeper understanding of the
498:
that permeated the minds of theologians. One of the key divergences that emerged was regarding the nature and function of the Church: fundamental ecclesiology. The relational breakdown was also highlighted by the
459:
This breakdown, however, was the culmination of a process of distancing which unfolded over prior centuries. Therefore, the schism can also rightfully be understood as an ongoing process of separation between the
363:(1962–1965) ushered in a new era of relations for the Roman Church towards the Orthodox Church, fondly describing the Orthodox as “separated brethren” with valid sacraments and an apostolic priesthood. The
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285:
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While analyzing the debates in Florence, it would be fair to note that the council discussed some problematic issues without reaching any decision while it decided other issues without proper discussion.
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and seat of the Eastern Orthodox Church. After the city's sacking, most of the Byzantine Empire's territories were divided up among the Crusaders. The sack of Constantinople was a major turning point in
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sent letters to their Greek counterparts enthusiastic about future unity. They gathered with the intent of doctrinal agreement and ending the schism. The Greeks in attendance did eventually accept the
1483:
The divergence of the Eastern and Western churches, leading ultimately to the East-West Schism, was a process of many centuries, influenced by a host of political, cultural, and theological factors.
394:. While an informal divide between the East and West existed prior to the split, these were internal disputes, under the umbrella of the recognised “one, holy, catholic and apostolic Church” of the
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of Lyon, France. "We receive with gratitude and respect your cordial gesture for the tragic events of the Fourth Crusade. It is a fact that a crime was committed here in the city 800 years ago."
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the Byzantines towards the Latins, who had come to dominate the empire's political and economic life, and the Byzantines' fear that the Latins were trying to undermine their Orthodox faith.
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St. Vladimirs Seminary Press. "The fatal error of universal ecclesiology identifies primacy with power, transforming the latter from a ministry in the Church into power over the Church."
1455:
The should not be understood to have occurred in the mutual excommunications ... only one factor in a much longer and larger story involving cultural, political and theological factors
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Fahey, Michael (June 1997). "Reviewed Work: CHURCH UNITY: UNION OR UNIATISM? CATHOLIC-ORTHODOX ECUMENICAL PERSPECTIVES. Placid Lecture Series, no. 13 by Ernst C. Suttner, Brian McNeil".
29:
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Taft, Robert (2013). "Perceptions and Realities in Orthodox-Catholic Relations Today: Reflections on the Past, Prospects for the Future." in G. Demacopoulos and A. Papanikolaou, eds.,
336:
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supported unity compared to 30% who opposed it. Support for Unity was highest among Ukrainian Catholics with 74% in favor and lowest among Lithuanian Catholics with 24% in favor
479:. The pre-eminence of this factor, however, is a heavily contested point; with numerous scholars placing greater importance on the theological or political disagreements instead.
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The Greek Orthodox Patriarchate of Alexandria and all Africa is actively involved in ecumenical dialogue with the Roman Catholic Church. In 1968, at the enthronement of the
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Another issue that has been made clear is the disagreement surrounding the nature of the dispute. For many Catholics the primary issue is one of authority, which relates to
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452:’ connotes the unremitting rupture of communion between the Catholic and Orthodox families. Historians of the split have traditionally, following in the footsteps of
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141:
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he pope's legates, in A.D. 1054, deposited on the altar of St. Sophia a direful anathema... and from this thunderbolt we may date the consummation of the schism.
2488:
The Quest for Unity: Orthodox and Catholics in Dialogue: Documents of the Joint International Commission and Official Dialogues in the United States, 1965-1995
1964:"Современное состояние отношений между Русской Православной и Римско-Католической Церквами: официальный взгляд, Алексей Дикарев | Русская Православная Церковь"
2235:
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C.J. Dumont (1974). "La Levée des Anathèmes de 1054 (7 Décembre 1965) et sa Signification dans la Conjoncture Oecuménique Contemporaine", in A. Blane, ed.,
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distinction between God's essence and energies. This issue is of great relevance since it deals with how the human being knows and relates to the Creator.
796:
402:). The anguish over the past has spurred both sides, particularly in recent decades, to work towards restoring Christian unity through ecumenical efforts.
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stability to external dialogue. Seventeen Orthodox Churches sent observers to the council who participated in discussions, specifically on
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distinction between God's essence and energies is one side of the debate; the other side was articulated by the Mt Athos hesychast monk,
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1056:
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the respective spheres. As a result, communication became more strained and several seminal works were not translated on both sides.
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The East and West were two centres of influence throughout Christian history. While an informal divide existed prior, in 1054 mutual
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1286:
986:
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704:, as it didn't follow the traditional method. Ultimately, Florence served to highlight the overwhelming difficulty of unification.
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took place in Rome. On April 28, 2017, Patriarch Theodore II in Cairo took part in a joint ecumenical prayer with Pope Francis,
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808:
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372:
1580:
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was enthusiastic about reunion, the Eastern clergy were largely opposed to the decisions of the council. Hence, when his son
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877:
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231:
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2085:
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Ware, Kallistos (1972). D. Baker (ed.). "Orthodox and Catholics in the Seventeenth Century: Schism or Intercommunion?".
1059:, the delegation of the Roman Catholic Church handed over to the Patriarchate of Alexandria a particle of the relics of
966:
770:
290:
2236:"Joint International Commission for the Theological Dialogue between the Roman Catholic Church and the Orthodox Church"
604:
510:
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This led to a division in theological tradition in either milieu. The Eastern theologians relied more on the work of
426:, which were both ultimately unsuccessful. The only reconciliation that has been brought about is in the creation of
1034:
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between the two churches. One of the council's primary concerns was to bring about the unity of all Christians.
895:. This, however, was largely symbolic of intentions to eventually restore full communion between the churches.
638:
491:
399:
300:
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His Broken Body: Understanding and Healing the Schism between the Roman Catholic and Eastern Orthodox Churches
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into the Nicene Creed. The Orthodox argue that this modification was made in contravention of Canon 7 of the
1022:
839:
Contemporary relations between the Catholic and Orthodox Churches have been characterised by a push towards
721:
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It is unsurprising that the relationship immediately following the schism was one of animosity, considering
431:
387:
364:
84:
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clause, which allowed reunification to be momentarily reached. However, it was only short lived, for while
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Joint International Commission for Theological Dialogue Between the Catholic Church and the Orthodox Church
994:
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844:
624:
565:
526:
419:
360:
219:
188:
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1443:. Vol. 1: Historical Ecclesiology. New York: Continuum International Publishing Group. p. 289.
1901:
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His Broken Body: Understanding and Healing the Schism between the Catholic and Eastern Orthodox Churches
1026:
970:
954:
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Erickson, John (1970). "Leavened and Unleavened: Some Theological Implications of the Schism of 1054".
449:
443:
391:
376:
130:
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East and West: The Making of a Rift in the Church: From Apostolic Times until the Council of Florence
1306:
East and West: The Making of a Rift in the Church: From Apostolic Times until the Council of Florence
261:
2429:
Schmemann, Alexander (1992). "The Idea of Primacy in Orthodox Ecclesiology." in J. Meyendorff, ed.,
1684:. Internet Archive. Cambridge ; New York : Cambridge University Press. pp. 506–508.
1657:. Internet Archive. Cambridge ; New York : Cambridge University Press. pp. 489–524.
1038:
974:
922:
The Orthodox have engaged with the Vatican on several occasions over recent decades, significantly
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423:
225:
17:
1849:
700:, purgatory and papal primacy. The Orthodox argued that Florence should not be considered a valid
1945:
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701:
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483:
1273:
After Nine Hundred Years: The Background of the Schism between the Eastern and Western Churches
712:
Despite the failure of Florence, relations were fairly strong in the following centuries. The
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communities were especially hard hit, with some 4,000 survivors being sold into slavery to the
2286:
1813:
Nicol, Donald (21 March 2016). "The Byzantine reaction to the Second Council of Lyons, 1274".
1729:
1685:
1658:
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1544:
Whalen, Brett (2007). "Rethinking the Schism of 1054: Authority, Heresy, and the Latin Rite".
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758:
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Bilateral relations of the Roman Catholic Church with autocephalous Eastern Orthodox churches
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1937:
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1270:
608:
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575:
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541:
273:
194:
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1914:
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in 1438-1445 was the most notable historic effort towards achieving ecumenical unity. The
411:
383:
213:
137:
79:
2262:
Debate: Classical Theist VS Jay Dyer on Palamas & Thomas Aquinas - Uncreated Energies
1800:
Emperor Michael Palaeologus and the West, 1256-1282: A Study In Byzantine Latin Relations
1777:
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have warmed over the last century, as both churches embrace a dialogue of charity. The
109:
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1949:
1271:
1204:"Declaration signed by Pope John Paul II and Patriarch Bartholomew I (June 29, 1995)"
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682:
600:
476:
453:
315:
310:
267:
2323:"Why a centuries-old religious dispute over Ukraine's Orthodox Church matters today"
1679:
1652:
1469:
The Gift of the Church: A Textbook Ecclesiology in Honor of Patrick Granfield, O.S.B
1348:
1203:
556:
Empire's standing in the West, and it contributed to the empire's eventual decline.
1998:"The Uniate Factor in the Relationship Between the Orthodox Church and the Vatican"
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1051:
Relations between the Roman Catholic Church and Greek Orthodox Church of Alexandria
946:
909:
884:
468:
395:
368:
33:
1893:
Meyendorff, John (2002). "Florence Council: Causes of Historical Failure": 404.
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Spaltung Der Christenheit : Das Sogenannte Morgenlandische Schisma Von 1054
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in the east, and in the long run helped facilitate the later Ottoman conquest.
418:. Multiple attempts at healing the union have taken place, most notably at the
2260:
2140:"Orthodox Observers at the Second Vatican Council and Intra-Orthodox Dynamics"
1941:
1826:
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In 2018 the ecumenical effort was further complicated by tensions between the
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2139:
1963:
939:
840:
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247:
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with Eastern Patriarchs according to the text prior to the addition of the
961:. Alternatively the Orthodox will often diagnose the problem as primarily
2038:"Pope Francis: Catholics and Orthodox are united by 'ecumenism of blood'"
962:
914:
633:
501:
153:
2347:"Orthodox Christians support key church policies | Pew Research Center"
1997:
96:
2023:
Returning Home to Rome: The Basilian Monks of Grottaferrata in Albania
1063:, the founder of the Church of Alexandria. In 2013, a meeting between
2372:"Pope receives Greek Orthodox Patriarch of Alexandria and All Africa"
950:
415:
985:
One of the key tests today of theological harmonisation is over the
505:
controversy, where Rome in 1014 inserted the clause “and the Son” (
2431:
The Primacy of Peter: Essays in Ecclesiology and the Early Church.
1708:
The Fall of Constantinople: Being the Story of the Fourth Crusade
1630:(2nd ed.). San Francisco: Ignatius Press. pp. 151–153.
1575:(2nd ed.). Goettingen, Germany: Bohlau Verlag. p. 209.
545:
472:
1512:
And Taking Bread: Cerularius and the Azymes Controversy of 1054
1180:"Relations between the Catholic Church and the Orthodox Church"
2285:. Part 1: Prima Pars. Milton Keynes: Authentic Media Limited.
467:
The primary cause of the schism is often recognised to be the
414:
were formally issued, thereby rupturing relations and causing
286:
Pope John Paul II's relations with the Eastern Orthodox Church
2281:
Aquinas, Thomas (2012). "Question 28: The Divine Relations".
1255:. Washington: Euclid University Consortium Press. p. 33.
570:
In April 1204, Catholic Crusader armies captured and looted
827:
Many Orthodox have criticised what they pejoratively call '
1725:
Relations between East and West in the Middle ages: papers
2394:"Historic ecumenical prayer in Egypt for peace and unity"
1471:. Collegeville, Minnesota: Liturgical Press. p. 37.
997:
in 1274, convoked to deal with the east–west split. His “
891:
mutually lifted their respective excommunications in the
1615:. Louisville, Kentucky: John Knox Press. pp. 26–29.
1228:"Joint Catholic-Orthodox declaration (December 7, 1965)"
1335:. New York: St Vladimir's Seminary Press. p. 271.
1681:
The Cambridge illustrated history of the Middle Ages
1654:
The Cambridge illustrated history of the Middle Ages
2495:
Dialogue of Love: Breaking the Silence of Centuries
2125:
The Voice of Vatican II: Words for Our Church Today
430:, which are also a point of disconcertment for the
1354:. Cambridge: Cambridge University Press. pp.
1347:
1333:Greek East and Latin West: The Church, AD 681-1071
1303:
627:in 1274 was an attempted reconciliation called by
1426:Western Society and the Church in the Middle Ages
1750:"Pope says sorry for crusaders' rampage in 1204"
1410:. New York: Harper & Brothers. p. 571.
673:clause, as well as the Latin perspective on the
1277:. New York: Fordham University Press. pp.
645:succeeded as Emperor, he repudiated the union.
2197:The Ecumenical World of Orthodox Civilisation.
2086:"Orthodox not interested in reunion with Rome"
1009:, a contemporary of Aquinas, who argued for a
2486:Borelli, John, and John H. Erickson, editor.
337:
8:
1156:"Unitatis redintegratio (November 21, 1964)"
908:Consecutive popes have chosen to recite the
509:in Latin) to describe the procession of the
2483:. Euclid University Consortium Press, 2008.
893:Catholic–Orthodox Joint Declaration of 1965
883:Significantly, at the close of the council
797:Greek Catholic Church of Croatia and Serbia
2446:New York: Fordham University Press. p. 37.
344:
330:
42:
2155:
2062:"Vatican II and the Ecumenical Movement"
1802:. Cambridge: Cambridge University Press.
1408:The Decline and Fall of the Roman Empire
857:
652:
28:
1848:. Cambridge University Press. pp.
1613:Misunderstandings between East and West
1144:
1114:
70:
63:
2490:. St. Vladimir's Seminary Press, 1996.
1910:
1899:
1728:. Transaction Publishers. p. 70.
1350:The Photian Schism: History and Legend
2025:. Orientalia Christiana. p. 247.
1711:. Harper & brothers. p. 140.
1527:Saint Vladimirs Theological Quarterly
1386:
1384:
949:. They do not regard the Orthodox as
755:Byzantine (Ruthenian) Catholic Church
7:
1264:
1262:
1150:
1148:
2526:Catholic–Eastern Orthodox ecumenism
2444:Orthodox Constructions of the West.
1069:Patriarch Theodore II of Alexandria
1057:Patriarch Nicholas VI of Alexandria
377:the mutual excommunications of 1054
357:Catholic–Eastern Orthodox relations
256:Catholic–Orthodox Joint Declaration
65:Catholic–Eastern Orthodox relations
18:Catholic-Eastern Orthodox relations
25:
2521:Catholicism and Eastern Orthodoxy
2497:. Fordham University Press, 2014.
2414:Pope John Paul II (25 May 1995).
2199:The Hague and Paris. pp. 193-214.
375:of Constantinople jointly lifted
2504:. Oxford University Press, 2003.
2476:. 2nd ed., Ignatius Press, 2010.
2404:from the original on 2021-02-19.
2382:from the original on 2021-02-19.
2109:Pope Paul VI, (August 6, 1975).
1774:"News - issue 33 | In Communion"
1428:. Harmondsworth. pp. 67–69.
821:Macedonian Greek Catholic Church
742:Belarusian Greek Catholic Church
639:Emperor Michael VIII Palaeologus
46:
38:Ecumenical Patriarch Bartholomew
2420:. no. 54. Retrieved 2019-06-09.
2172:"Catholic-Orthodox Declaration"
809:Greek Byzantine Catholic Church
803:Bulgarian Greek Catholic Church
765:Hungarian Greek Catholic Church
736:Ukrainian Greek Catholic Church
494:, while in the West it was the
464:beginning around the year 900.
208:Medieval reunification attempts
1441:Christian Community in History
889:Orthodox Patriarch Athenagoras
815:Albanian Greek Catholic Church
791:Italo-Albanian Catholic Church
779:Romanian Greek Catholic Church
590:Eight hundred years after the
471:differences, most notably the
1:
2474:Rome and the Eastern Churches
2021:Angeli-Murzaku, Ines (2009).
1628:Rome and the Eastern Churches
1514:. Paris: Editions Beauchesne.
1251:Cleenewerck, Laurent (2008).
1080:Bartholomew of Constantinople
942:would help further dialogue.
785:Melkite Greek Catholic Church
748:Russian Greek Catholic Church
232:Bull of Union with the Greeks
2174:. 2014-02-08. Archived from
1776:. 2009-05-13. Archived from
1598:De baptism contra Donatistas
1033:establishing an independent
957:, for they do not recognise
935:Joint Theological Commission
771:Slovak Greek Catholic Church
291:Church of the Holy Sepulchre
2493:Chryssavgis, John, editor.
1722:Baker, Derek (2009-11-01).
1310:. Oxford University Press.
1184:www.apostolicpilgrimage.org
1106:rather than confrontation.
967:Catholic dogmatic teachings
663:Council of Ferrara-Florence
605:Patriarch of Constantinople
390:broke communion during the
2542:
2090:National Catholic Reporter
1798:Geanakoplos, Deno (1958).
1424:Southern, Richard (1970).
987:essence-energy distinction
981:Essence-Energy Distinction
862:The Second Vatican Council
850:essence-energy distinction
574:, then the capital of the
563:
538:Eustathius of Thessalonica
524:
441:
148:Ecclesiastical differences
2398:World Council of Churches
1942:10.1017/S042420840000588X
1930:Studies in Church History
1827:10.1017/S0424208400016491
1815:Studies in Church History
1600:. Vol. I.II. ch. 16.
1558:10.1017/S0362152900000519
1371:Harvard Ukrainian Studies
1346:Dvornik, Francis (1948).
1035:Ukrainian Orthodox Church
714:Eastern Catholic Churches
708:Eastern Catholic Churches
643:Andronikos II Palaiologos
462:Greek East and Latin West
428:Eastern Catholic Churches
296:Eastern Catholic Churches
2157:10.1177/0040563917744818
2138:Bordeianu, Radu (2018).
1678:Fossier, Robert (1986).
1651:Fossier, Robert (1986).
1377:: 240 – via JSTOR.
1302:Chadwick, Henry (2003).
599:regret." In 2004, while
392:East–West Schism of 1054
301:Eastern Catholic liturgy
177:Further division motives
55:This article is part of
2259:Jay Dyer (2019-03-26),
2123:Huff, Peter A. (2012).
1844:The Council of Florence
1626:Aiden, Nichols (2010).
1406:Gibbon, Edward (1857).
1023:Russian Orthodox Church
993:died on the way to the
924:Patriarch Bartholomew I
722:Ruthenian Uniate Church
657:The Council of Florence
438:Schism and estrangement
388:Eastern Orthodox Church
373:Patriarch Athenagoras I
165:Theological differences
85:Eastern Orthodox Church
2479:Cleenewerck, Laurent.
1909:Cite journal requires
1611:Every, George (1966).
1510:Smith, Mahlon (1978).
1439:Haight, Roger (2004).
1331:Louth, Andrew (2007).
1029:which resulted in the
995:Second Council of Lyon
899:Dialogue and ecumenism
873:Second Vatican Council
867:Second Vatican Council
863:
845:Second Vatican Council
835:Contemporary relations
658:
625:Second Council of Lyon
619:Second Council of Lyon
566:Sack of Constantinople
560:Sack of Constantinople
527:Massacre of the Latins
521:Massacre of the Latins
477:universal jurisdiction
420:Second Council of Lyon
361:Second Vatican Council
220:Second Council of Lyon
189:Sack of Constantinople
183:Massacre of the Latins
40:
1840:Gill, Joseph (2011).
1705:Pears, Edwin (1886).
1269:Congar, Yves (1959).
1027:Greek Orthodox Church
971:Immaculate Conception
928:Assisi Prayer Meeting
861:
656:
32:
2042:Catholic News Agency
1880:The Florentine Union
1571:Bayer, Axel (2004).
1467:Phan, Peter (2000).
1031:Ecumenical Patriarch
977:as being heretical.
406:Historical relations
262:Balamand declaration
2321:Smolkin, Victoria.
2144:Theological Studies
2036:Brockhaus, Hannah.
1882:. pp. 167–184.
1754:www.telegraph.co.uk
1017:Recent developments
1001:” explanation of a
975:Papal Infallibility
905:Decree on Ecumenism
688:The bull of unity,
649:Council of Florence
607:, was visiting the
496:Roman system of law
424:Council of Florence
226:Council of Florence
2306:Palamas, Gregory.
1099:primus inter pares
864:
843:and dialogue. The
702:Ecumenical Council
659:
515:Council of Ephesus
280:Havana Declaration
41:
2500:Chadwick, Henry.
2292:978-1-78078-958-3
2111:General Audience.
1735:978-1-4128-3290-8
1691:978-0-521-26644-4
1664:978-0-521-26644-4
1637:978-1-58617-282-4
1478:978-0-8146-5931-1
1450:978-0-8264-1630-8
1317:978-0-19-926457-5
999:divine simplicity
613:Philippe Barbarin
596:Pope John Paul II
475:growing claim to
354:
353:
16:(Redirected from
2533:
2472:Nichols, Aiden.
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1091:Future prospects
1086:Vision for unity
581:medieval history
576:Byzantine Empire
550:Sultanate of Rum
492:Greek philosophy
473:Bishop of Rome's
444:East–West Schism
432:Eastern Orthodox
412:excommunications
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129:Reasons for the
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1007:Gregory Palamas
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959:Papal supremacy
903:The Vatican II
901:
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690:Laetentur Caeli
651:
621:
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469:ecclesiological
446:
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384:Catholic Church
371:and Ecumenical
365:Orthodox Church
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214:Council of Bari
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178:
170:
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159:differing views
142:differing views
138:Papal supremacy
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80:Catholic Church
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2407:
2400:. 2017-04-30.
2385:
2378:. 2013-09-30.
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2002:Православие.RU
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1078:and Patriarch
1052:
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991:Thomas Aquinas
982:
979:
965:, pointing to
953:but merely as
926:attending the
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667:Western Church
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629:Pope Gregory X
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592:Fourth Crusade
572:Constantinople
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1780:on 2009-05-13
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1499:. p. 28.
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2417:Ut Unum Sint
2415:
2410:
2388:
2366:
2355:. Retrieved
2353:. 2017-11-08
2351:Pew Research
2350:
2341:
2330:. Retrieved
2326:
2316:
2307:
2301:
2282:
2276:
2266:, retrieved
2261:
2254:
2243:. Retrieved
2239:
2230:
2225:pp. 357-358.
2222:
2217:
2209:
2204:
2196:
2191:
2180:. Retrieved
2176:the original
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2147:
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1936:: 259–276.
1821:: 113–146.
1596:Augustine.
1076:Tawadros II
1073:Coptic Pope
963:theological
585:Christendom
511:Holy Spirit
2515:Categories
2357:2019-05-08
2332:2019-05-07
2308:The Triads
2268:2019-05-12
2245:2019-05-07
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2150:: 86–106.
2127:. Liguori.
2096:2019-05-13
2071:2019-05-13
2047:2019-05-13
2007:2019-05-01
1970:2019-05-01
1784:2021-12-05
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1237:2019-04-29
1213:2019-04-29
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940:sacraments
442:See also:
400:John 17:21
2221:Nichols.
2208:Nichols.
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1533:: 155–76.
951:heretical
878:ecumenism
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679:purgatory
675:Eucharist
484:Augustine
250:relations
112:(863–867)
106:(484–519)
2459:. p. 38.
2402:Archived
2380:Archived
2210:op. cit.
1985:op. cit.
1552:: 1–24.
1546:Traditio
915:Filioque
829:Uniatism
698:filioque
671:filioque
634:Filioque
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248:ecumenic
154:Filioque
71:Overview
57:a series
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2113:Speech.
1865:op. cit
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546:Pisan
448:The ‘
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