page_title: Catholic–Eastern Orthodox relations
section_title: Schism and estrangement
hierarchical_section_title: Catholic–Eastern Orthodox relations / Historical relations / Schism and estrangement
caption_attribution_description: English: The map of the eastern/western allegiances in 1054 with the former country borders. Please, even if you trust only the modern national points of view about the past, don't erase the existence of the orthodox slavs and others in Eastern Hungary (proven by slavonic inscriptions Црковнъ писаный). Thank you. Español: El mapa de las creencias en el este/oeste en 1054 con las fronteras del país anterior. Por favor, incluso si solo confía en los puntos de vista nacionales modernos sobre el pasado, no borre la existencia de Bogomils en los Balcanes y de los eslavos ortodoxos y otros en el este de Hungría (comprobado por las inscripciones eslavas Црковнъ писаный). Gracias. Deutsch: Karte über das Morgenländische Schisma mit den ehemaligen Landesgrenzen. Bitte, auch wenn Sie nur an moderne nationale Meinungen über die Vergangenheit glauben, löschen Sie nicht die Anwesenheit von Orthodoxen in Ostungarn, die durch die Inschriften Црковнъ писаный bewiesen werden. Danke. Magyar: A nagy kelet-nyugati egyházszakadás térképe az 1054-nek megfelelő határokkal.
context_page_description: Catholic-Orthodox relations have warmed over the last century, as both churches embrace a dialogue of charity. The Second Vatican Council ushered in a new era of relations for the Catholic Church towards the Eastern Church, fondly describing the Orthodox as “separated brethren” with valid sacraments and an apostolic priesthood. The Orthodox Church, on the other hand, encouraged local churches to prepare for future dialogue in the Third Pan-Orthodox Conference in Rhodes, and has since engaged in several ecumenical efforts with the Vatican. Significantly, in 1965 Pope Paul VI and Ecumenical Patriarch Athenagoras I of Constantinople mutually lifted their respective excommunications.
  The Roman Catholic Church and Eastern Orthodox Church broke communion during the East–West Schism of 1054. 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 Nicene Creed. It is only after the formal schism of the 11th century that two, distinct churches are seen to exist, and thus commence relations.
context_section_description: The ‘Great Schism’ connotes the unremitting rupture of communion between the Catholic and Orthodox families. Historians of the split have traditionally, following in the footsteps of Edward Gibbon, 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.
  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 Greek East and Latin West beginning around the year 900.
  The primary cause of the schism is often recognised to be the ecclesiological differences. Most notably, the Bishop of Rome’s growing claim to universal jurisdiction. 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.
  It is unsurprising that the relationship immediately following the schism was one of animosity, considering Augustine 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 the respective spheres. As a result communication became more strained and several seminal works were not translated on both sides.
  This led to a division in theological tradition in either milieu. The Eastern theologians relied more on the work of Greek philosophy, while in the West it was the Roman system of law 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 filioque controversy, where Rome in 1014 inserted the clause “and the Son” (filioque in latin) to describe the procession of the Holy Spirit into the Nicene Creed. The Orthodox argue that this modification was made in contravention of Canon 7 of the Council of Ephesus.
caption: The Eastern and Western territorial split
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