1965 Orthodox-Catholic meeting

ArmyMatt

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Forgive me, but the Pope, working with the support of the various cardinals and bishops can indeed reverse things on the Catholic side. And seeing as how various popes in the past 50 years have signed accords with various patriarchs and archbishops, etc., then it doesn't take a full blown ecumenical council to remove the anathamae on your side.

THE EFFORTS FOR UNIFICATION OF THE TWO CHURCHES AFTER THE SCHISM (1054)
The journey of Patriarch Joseph of Constantinople to Italy (1438-1439)
The Emperor of Byzantium John VIII Palaiologos headed the mission of the Orthodox that would discuss the issue of the reunification of the Churches in the Council of Ferrara-Florence (1438-1439). Among the members of this delegation was Patriarch Joseph who was accompanied by many hierarchs. During his meeting with the Pope in Ferrara the protocol that demanded kissing the foot of the Pontiff was not followed, and so they exchanged the kiss of peace standing. The main goal of the Orthodox delegation in this Council was to accomplish the union of the Churches without surrendering in matters of faith. Nevertheless, even from the preliminary discussions, the Orthodox were divided in two groups: the ones who were in favor of the union and those who were against it. This division grew even more after the transfer of the Council to Florence.

Patriarch Joseph was hesitantly following the unionist policy of the Emperor, who was interested mainly in securing military aid from the West, in order to save the state from the Ottoman threat. The participation of Patriarch Joseph in the work of the Council was limited, because he suffered from dropsy, whereas most of the Orthodox bishops refused to surrender in matters of faith. The Emperor, watching this situation, was worried about the outcome of this Council and he pressured the bishops for a conciliatory signing of the union. In the end, the Synodical members of the Eastern Church, with the exception of Mark of Ephesus, Eugenikos, came together in the residence of the ill Patriarch and signed the document of the unification (3 June 1439). After a few days, but before the Council of Florence came to an end, the ill Patriarch Joseph passed away and was buried in the Church of Santa Maria Novella. The so-called Union of Florence was never accepted in the East.

The first contacts of Patriarch Athenagoras with the Roman-Catholic Church.

The Patriarchy of Athenagoras (1948-1972) is a milestone in modern church history. This Patriarch from Epirus, Greece with his discernment, his diligence, hard work and the spirit of love that distinguished him, gave new inspiration to the ecumenical mission of the Patriarchate of Constantinople. Besides his primary interest for the improvement of the relations of all Orthodox Churches, he worked with intense zeal and dedication for the rekindling of the relations of the Orthodox with the other Churches.

From the illness of Pope Pius XII that led to his death on October 9, 1958, and through the entire reign of Pope John XXIII, Patriarch Athenagoras expressed his friendly intentions, his fraternal feelings and his genuine interest for the rapprochement of the two Churches. Alongside the numerous exchanges of letters, there had been frequent mutual visits in Constantinople and Rome of the members of pertinent Committees for the promotion of the issue of unification.

The relations between the two Churches began to make slow but firm steps of progress. When Patriarch Athenagoras was informed about the dire state of the health of Pope John XXIII, he sent a telegram (30 May 1963) wishing for a fast recovery. The passing away of the elder Pope John XXIII of Rome deeply saddened him.

Paul VI, who ascended the Throne of Rome after Pope John XXIII, continued the efforts for better relations between the two Churches.

The Patriarch was informed also officially by a Papal delegate, (9 December 1963) about an upcoming pilgrimage of the Pope to Jerusalem. The Patriarch wrote to the Pope (26 December 1963), telling him of his desire to meet with him in Jerusalem. With a telegram to the Patriarch (30 December 1963), the Pope expressed his joy about their upcoming meeting.

The Meeting of the Ecumenical Patriarch Athenagoras with the Pope Paul VI in Jerusalem (5-6 January 1964)
The Primates of the two Churches met in an atmosphere of joy and excitement on the Mount of Olives in Jerusalem, where they exchanged the kiss of peace. Patriarch Athenagoras in addressing Pope Paul VI during his visit to the Delegation of the Holy See to the Mount of Olives (5 January 1964) described their meeting as historical and blessed, and he added: "the Christian world lived for centuries the night of division. Its eyes have become heavy by looking at the darkness. May our meeting here become the twilight of a shining and holy day, in which the Christian generations to come, will receive the sacred body and blood of our Lord from the same Cup, in love and peace and unity, praising and glorifying the one Lord and Savior of all."

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The historic meeting of Pope Paul VI and Ecumenical Patriarch Athenagoras in Jerusalem. January 5-6, 1964. Photo courtesy of the Archives of the Greek Orthodox Archdiocese of America.

In his reply, Pope Paul VI during his visit to the Patriarchal residence in the Mount of Olives (6 January 1964) referred to the unrealized wish of the Patriarch for a meeting with his predecessor, Pope John XXIII due to the untimely death of the latter. He highlighted the fact that their present meeting bore witness to the will "that brings us to the very skillful task of overcoming the discords and removing obstacles; for it is this will, to follow steadily the way that is acknowledged by all, that leads towards concord and reconciliation."

The visit of Pope Paul VI to the Ecumenical Patriarchate (25 July 1967)
After these auspicious ecclesiastical events, Pope Paul VI wrote a letter to Patriarch Athenagoras (13 July 1967) expressing his desire to visit the Phanar "in order to strengthen the bonds of faith, love and friendship." The Patriarch welcomed with excitement this historical decision, and the Pope went to Constantinople on 25 July 1967. In his address to Patriarch Athenagoras, in the Patriarchal Church, he noted: "In the light of our love to Christ and in our fraternal love to one another we discover even more the deep identity of our faith, and the points in which we still disagree, must not prevent us from comprehending this deep unity."

In his reply, Patriarch Athenagoras, underlined as their main goal: "to join that which is divided, with mutual ecclesiastical actions, wherever that might be possible, affirming the common points of faith and rule, directing thus the Theological Dialogue to the beginning of a wholesome community, in the most foundational of faith and of the devout and structural freedom of theological thought, that has been inspired by our common Fathers, and of the variety of local traditions, as it has been pleasing to the Church from the very beginning."


The visit of the Ecumenical Patriarch Athenagoras to the Church of Rome (26-28 October 1967)


Following this historical and successful visit of the Pope to the Ecumenical Patriarchate, Patriarch Athenagoras notified the Pope with a letter (6 October 1967) of his desire to visit Rome. This visit took place on 26 October 1967.

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Pope Paul VI and Ecumenical Patriarch Athenagoras at the Basilica of St. Peter, 1967.
Photo courtesy of the Archives of the Greek Orthodox Archdiocese of America


In the common declaration of the two Church leaders that was issued at the end of the Patriarch's visit to Rome (28 October 1967), it was stressed that "while recognizing that in the journey towards the unity of all Christians there is still a long way to go, and that between the Roman-Catholic and Orthodox Churches there still exist points to be clarified and obstacles to be overcome before arriving at the unity in the profession of faith which is necessary for reestablishment of full communion, they rejoice at the fact that their meeting has played a part in helping their Churches to make a further discovery of themselves as sister Churches."



The visit of Pope John Paul II of Rome to the Ecumenical Patriarchate (29-30 November 1979)
On 30 November 1979, the feast day of the Holy and Glorious Apostle Andrew, the First-Called, and also Feast Day of the Throne of the Ecumenical Patriarchate, Pope John Paul II of Rome, of blessed memory, together with his entourage, visited the Ecumenical Patriarchate and attended the Divine Liturgy that was celebrated in the Patriarchal Cathedral. The Pope was welcomed by Patriarch Demetrios of blessed memory, together with all the Synodical and local Hierarchs, as well as with other Hierarchs from abroad.

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Pope John Paul II and Ecumenical Patriarch Dimitrios, November 30, 1979.
Photo courtesy of the Archives of the Greek Orthodox Archdiocese of America

In the Joint Declaration of the Pope and the Patriarch, which was issued in the Phanar on 30 November, after the end of the discussions of the two Primates and with the participation of members of the two Commissions on the Dialogue, they stress3ed their gratitude to their Predecessors, Pope Paul VI and Patriarch Athenagoras. They stated that the Theological Dialogue does not aim only at the restoration of full communion between the two sister Churches, Roman-Catholic and Orthodox, but also at the unity of the entire Christian world.


The visit of the Ecumenical Patriarch Demetrios to the Church of Rome (3-7 December 1987)

To reciprocate the visit of Pope John Paul II of Rome to the Ecumenical Patriarchate on 29-30 November 1979, Patriarch Demetrios visited the Church of Rome from 3 to 7 December 1987. His stay in Rome affirmed the will of the Patriarch and of the Church in Constantinople to strengthen the relations from both sides and the bonds of love for reconciliation and unity.

This visit was not simply one of etiquette. It was an historic meeting of the Primates of the Churches of the East and West, as well as a message that was addressed to the entire world. It coincided also with the anniversary of 1200 years from the convening of the 7th Ecumenical Council in Nicaea in 787 that led to the triumph of the Orthodox faith.

The Pope and the Patriarch, together from the Balcony of Blessings, addressed a greeting to the people who had gathered on St. Peter's Square.


The First Visit of Ecumenical Patriarch Bartholomew to the Church of Rome (27-30 June 1995)

After his election and enthronement on the Patriarchal Throne of Constantinople, Ecumenical Patriarch Bartholomew visited the Church of Rome with his entourage from 27 to 30 June 1995, in order to participate in the festivities of the Feast Day of the Throne of Rome. The Patriarch was welcomed by a numerous delegation of Pope John Paul II of Rome, of blessed memory.

During his stay in the Church of Old Rome, the Ecumenical Patriarch visited the Community of Saint Egidio, the Basilica of Santa Maria in Trastevere, the Basilica of St. John of the Lateran, as well as the homonymous Pontific University. He visited also the French Seminary, where he stayed during his Post-Graduate studies (1963-1966).

On 29 June, the Feast Day of the Holy Apostles Peter and Paul, the Ecumenical Patriarch attended together with his entourage, the festive Divine Liturgy that was celebrated by the Pope, in the Basilica of St. Peter. After the reading of the biblical passages, the two Primates, recited the Creed in Greek without the addition of the Filioque. In the evening of the same day, in the residence of the Ecumenical Patriarchate in the Tower of St. John, the two Primates signed a Joint Declaration on the end of the visit of His All Holiness to the Pope.

In this Declaration, they commended the initiatives of their Predecessors, of blessed memory, Patriarch Athenagoras and Pope Paul VI, and their meetings in Jerusalem, and later on in the Phanar and in Rome for the lifting of the old anathemas, the peace of the Churches, and reconciliation; they also referred to the mutual visits of Pope John Paul II and Patriarch Demetrios for the encouragement of the Dialogue of love and truth, which was proven very fruitful. It was therefore possible for this dialogue to continue in an effective way and to proclaim that the two Churches recognize each other as Sisters, jointly responsible for the preservation of the One Church of God, in faith to the divine plan, especially in the matter of unity.

The Second Visit of Ecumenical Patriarch Bartholomew to the Church of Rome (23-25 January 2002)
On 23 January 2002, His All-Holiness, Ecumenical Patriarch Bartholomew, together with His entourage, visited Rome once again. The following day, 24 January, he participated in the Day of Prayer for Peace, organized by Pope John Paul II of Rome. This Prayer Day took place in Assisi, and among the participants were His Beatitude, Patriarch Ignatius of Alexandria, and His Beatitude, Archbishop Anastasios of Albania, as well as representatives of many other Orthodox Churches and numerous representatives of many denominations and religions. During this event, the Ecumenical Patriarch prayed for peace in the world and gave a speech on "Testimony to Peace."

On 25 January, the Ecumenical Patriarch had a private meeting with the Pope.

The Third Visit of Ecumenical Patriarch Bartholomew to the Church of Rome (28 June - 2 July 2004)
The third visit of His All-Holiness, Ecumenical Patriarch Bartholomew to the Church of Rome took place after the official invitation from Pope John Paul II, of blessed memory, to participate in the Feast Day of the Throne of the Church of Rome, and to celebrate the 40th Anniversary from the historical meeting of their predecessors in the Holy Land. In the evening of 29 June, the Ecumenical Patriarch, together with his entourage, attended the Divine Liturgy that was celebrated by the Pope, in honor of the Firsts among the Apostles, Peter and Paul in the square of the Basilica of St. Peter. The two Primates exchanged the kiss of peace and blessed the faithful who were gathered there.

The Vatican Common Declaration of the two Patriarchs took place on the 40th Anniversary of the meeting of the Primates, of blessed memory, of the two Churches, Pope Paul VI and Patriarch Athenagoras in Jerusalem.

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Ecumenical Patriarch Bartholomew and Pope John Paul II sign the Common Declaration at the Vatican.
Photo courtesy of the Archives of the Greek Orthodox Archdiocese of America.


In the morning of Wednesday, 30 June, the official bilateral discussions of the Delegations of the two Churches took place. His All-Holiness, expressing a Pan-Orthodox request, asked the Pope for the return of the Holy Relics of the Holy Patriarchs and Great Teachers of the Undivided Church, Gregory the Theologian and John Chrysostom to the Church of Constantinople, a request that was granted during the fourth visit.

The Fourth Visit of Ecumenical Patriarch Bartholomew to the Church of Rome (26-27 November 2004)
On Friday, 26 November, His All Holiness, the Ecumenical Patriarch Bartholomew traveled, together with his entourage, to the Church of Rome in order to receive, by the Primate of the Roman-Catholic Church, Pope John Paul II, of blessed memory, the Holy Relics of the two Holy Hierarchs, Great Teachers of the Undivided Church, and His Predecessors on the Throne of the Holy and Great Church of Christ in Constantinople, Gregory the Theologian and John Chrysostom. The Sacred shrines of the two Holy men were kept in the Venerable Church of the Holy Apostles in Constantinople until 1204, when they were removed and taken away by the Crusaders and were brought first to Venice, and later on to Rome, to be safeguarded in the Venerable Church of St. Peter.

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Pope John Paul II and Ecumenical Patriarch Bartholomew at the ceremony returning the relics of St. John Chrysostom and St. Gregory the Theologian to the Ecumenical Patriarchate.
Photo courtesy N. Manginas, Archives of the Greek Orthodox Archdiocese of America.


On the morning of 27 November, during a fitting ceremony in the Basilica of St. Peter, the Pope himself, of blessed memory, handed over the Holy Relics of the two Holy Fathers to His All Holiness for their return to their home, after the passing of eight whole centuries. The Holy Relics, on their journey from Rome to Constantinople, were accompanied by the Ecumenical Patriarch and his entourage, together with an official Pontific Delegation, headed by Cardinal Walter Kasper, who attended the Feast Day of the Throne of the Ecumenical Patriarchate on 30
November.


The Journey of His All Holiness, Ecumenical Patriarch Bartholomew to the Church of Rome for the funeral service of Pope John Paul II of Rome (7-8 April 2005)

Late in the evening on Saturday, 2 April 2005, Pope John Paul II of Rome, fell asleep in the Lord, after a long illness.

The same evening the Ecumenical Patriarchate issued an official Statement on the passing away of His Holiness. His All-Holiness, together with His entourage, went to Rome in the evening of Thursday, 7 April, in order to personally attend the following day the funeral service for His Holiness, with whom he had met four times in the last decade and had cooperated closely to promote relations
between the two Churches.

The Patriarch, after arriving at the airport, went straight to Saint Peter's Basilica, where he prayed in front of the deceased, who was lying in state for the people to pay their last respects to the Pope of blessed memory. The Patriarch placed on the body of the Pope a cross of white flowers.



The Visit of Pope Benedict XVI of Rome to the Ecumenical Patriarchate (November 29 - December 1, 2006)
In November of 2006, the official visit of His Holiness, Pope Benedict XVI of Rome to the Phanar during the Feast-day of the Throne of the Ecumenical Patriarchate, continued this radiant tradition of the past decades.

Pope Benedict XVI continued the work of his predecessors, initiating this visit shortly after his enthronement on the Apostolic Throne of Rome, after the official invitation of His All-Holiness, the Ecumenical Patriarch Bartholomew, to attend the festivities on November 30, the Feast Day of the Holy and Glorious Apostle Andrew the First-Called, the Feast Day of the Throne of the Holy and Great Church of Christ in Constantinople.

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Pope Benedict and Ecumenical Patriarch at the Phanar, November 30, 2006.
Photo courtesy of N. Manginas.


This visit to the Ecumenical Patriarchate, the leading Church in the Orthodox world, of His Holiness, Pope Benedict XVI of Rome, who is a profound Theologian and a renowned University Professor and who knows well the Orthodox Church and Theology, constituted a point of hope for the reinforcement of the climate of mutual trust between the two Churches, as well as for the successful continuation and outcome of the Theological Dialogue which aims at the unity of the Churches, when the Lord will grant it.



Ecumenical Patriarch Bartholomew attends Interfaith Peace Summit hosted by Pope Benedict XVI in Naples (21 October 2007)
His All-Holiness was invited by Pope Benedict XVI to attend the 3rd interfaith peace summit, which was held in Naples. Previous summits were in Assisi by Pope John Paul II (1986 and 2002). For photo, click here.

Ecumenical Patriarch Bartholomew visits Pope Benedict XVI at the Vatican (6 March 2008)
On the occasion of the 90th anniversary of the Oriental Pontifical Institute, where His All-Holiness Ecumenical Patriarch Bartholomew completed his doctoral studies in canon law, the Ecumenical Patriarch was invited to address the faculty and students of the institute on the subject of "Theology, Liturgy and Silence." He also visited Pope Benedict XVI at the Vatican, where he held private conversations and joint prayers in the papal chapel.

Ecumenical Patriarch Bartholomew visits Pope Benedict XVI at the Vatican (28-30 June 2008)
On the occasion of the official inauguration of the Pauline Year, His All-Holiness attended the vesperal service at the abbey of St. Paul Outside-the-Walls.

Ecumenical Patriarch Bartholomew participated in the XII Ordinary General Assembly of the Synod of Bishops at the Sistine Chapel (18 October 2008)
For the first time in history, at the invitation of the Pope of Rome, the Ecumenical Patriarch addressed the Synod of Roman Catholic bishops in the Sistine Chapel at the Vatican. The subject of the address by Ecumenical Patriarch Bartholomew was: "The Word of God in the Life and Mission of the Church." For the full text of the Ecumenical Patriarch's address, click here.

Ecumenical Patriarch Bartholomew attends Interfaith Peace Summit hosted by Pope Benedict XVI in Assisi (27 October 2011)
His All-Holiness attended and addressed the 4th interfaith peace summit, which was hosted by Pope Benedict in Assisi.

The Visit of His All Holiness, Ecumenical Patriarch Bartholomew to the Church of Rome on the Occasion of the 50th Anniversary of Vatican Council II (10-11 October 2012)
In October of 2012, His All-Holiness, Ecumenical Patriarch Bartholomew traveled, together with his entourage, to the Church of Rome on the occasion of the 50th Anniversary of Vatican Council II. At the invitation of the Pope, His All-Holiness addresses the crowds at St. Peter's Square. For the Ecumenical Patriarch's address, click here.

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Ecumenical Patriarch Bartholomew and Pope Benedict XVI at the Vatican, 2012.
Photo courtesy Archives of the Greek Orthodox Archdiocese of America.




The Journey of His All Holiness, Ecumenical Patriarch Bartholomew to the Church of Rome for the inaugural mass of Pope Francis (19-20 March 2013)
His All-Holiness Ecumenical Patriarch Bartholomew becomes the first Ecumenical Patriarch to ever attend the installation of a Pope.

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Pope Francis and Ecumenical Patriarch Bartholomew at the Vatican after
Pope Francis' installation as Pope. Photo courtesy Catholic News Service.


The Apostolic Pilgrimage of Pope Francis and His All-Holiness, Ecumenical Patriarch Bartholomew to Jerusalem to commemorate the 50th anniversary of the historic meeting between Pope Paul VI and Ecumenical Patriarch Athenagoras (25-26 May 2014)
Now once again, Pope Francis and Ecumenical Patriarch Bartholomew will meet in Jerusalem to commemorate the 50th anniversary of their predecessors' meeting. This meeting of the venerable Primates of the leading Sees of Christendom has great significance. On the one hand, because is constitutes the unanimous recognition of the fruitful Dialogue of Charity for the relations of the two Churches, and on the other hand, because it lights, through the validity of their exemplary authority, the way of the official Theological Dialogue for overcoming the traumatic experiences of the past. This common course in the way of unity is a command of the divine Founder of the Church, our Lord Jesus Christ, and it is the common mission of the venerable Primates of the two Churches.

With all of these meetings, signed accords, declarations of common Christology, etc, what does the Pope need to do? Place himself on the floor and have the various Primates of the Orthodox Churches stand over him and place their feet on his neck?

if Rome does not reject the Filioque, the IC, or created grace then we don't have the same Christology
 
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Monk Brendan

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the Filioque, indulgences, created grace, papal infallibility, purgatory, the IC of Mary to name a few. I trust that is not puffy language.

Filioque has run it's course, none of the other Catholic Churches use it at all.

Indulgences are used to take care of EARTHLY punishment for sin. You cannot buy your way or your mother's into heaven.

What is Created Grace? I've never heard of it at all, but I do know that it is the same Grace that is used in the Mystery of Ordination. "The Divine Grace, which ever heals what is weak and completes what is lacking, ordains the most devout Presbyter N Bishop of the God-protected Diocese of N, of the X Orthodox Diocese of the USA."

When I was growing up, I went through eight years of Catholic Schools, and I never heard the term at all. So either explain it, or remove it from your list.

Papal infallibility is hedged by so many restrictions, it can barely be used. The Catholic Church’s teaching on papal infallibility is one which is generally misunderstood by those outside the Church. In particular, Fundamentalists and other "Bible Christians" often confuse the charism of papal "infallibility" with "impeccability." They imagine Catholics believe the pope cannot sin. Others, who avoid this elementary blunder, think the pope relies on some sort of amulet or magical incantation when an infallible definition is due.

Given these common misapprehensions regarding the basic tenets of papal infallibility, it is necessary to explain exactly what infallibility is not. Infallibility is not the absence of sin. Nor is it a charism that belongs only to the pope. Indeed, infallibility also belongs to the body of bishops as a whole, when, in doctrinal unity with the pope, they solemnly teach a doctrine as true. We have this from Jesus himself, who promised the apostles and their successors the bishops, the magisterium of the Church: "He who hears you hears me" (Luke 10:16), and "Whatever you bind on earth shall be bound in heaven" (Matt. 18:18).

As Vatican II remarked, it is a charism the pope "enjoys in virtue of his office, when, as the supreme shepherd and teacher of all the faithful, in communion with the bishops of the world, who confirms his brethren in their faith (Luke 22:32), he proclaims by a definitive act some doctrine of faith or morals. Therefore his definitions, of themselves, and not from the consent of the Church, are justly held irreformable, for they are pronounced with the assistance of the Holy Spirit, an assistance promised to him in blessed Peter."

PURGATORY--Eastern Catholics do not believe in purgatory, and it has been pretty well relegated to pious and well meaning members of the Society of St. Peter. It is not taught by the Vatican. Here is a link to the Catechism of the Catholic Church, find purgatory in there, and then I will worry about an answer to you.

The immaculate Conception. Do you believe that Mary was protected from sin from her birth? There are some people who believe that a person can sin within the womb. While I have never believed such nonsense, Mary was also protected in St. Anne's womb. How far back in her development as an unborn child do we have to go to see that she was protected from sin--even to the moment of conception. Joachim and Anne were not sinless. And the teaching about the Immaculate Conception does not relate that.

So, that is a an end to your shouts of "heresy." Please go through the entire Catechism of the Catholic Church, and the Catechism of the Eastern Catholic Churches before posting another "heresy."

While you're doing that, I'll be looking for irregulatities and non-canonical practices of the Orthodox Churches. I'll bet I find more than you do.

NOW, being a worm, and a monk, and only an Eastern Catholic, not worthy to be found talking to upright Orthodox Christians, I'll crawl off the bus again.
 
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ArmyMatt

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Filioque has run it's course, none of the other Catholic Churches use it at all.

Indulgences are used to take care of EARTHLY punishment for sin. You cannot buy your way or your mother's into heaven.

What is Created Grace? I've never heard of it at all, but I do know that it is the same Grace that is used in the Mystery of Ordination. "The Divine Grace, which ever heals what is weak and completes what is lacking, ordains the most devout Presbyter N Bishop of the God-protected Diocese of N, of the X Orthodox Diocese of the USA."

When I was growing up, I went through eight years of Catholic Schools, and I never heard the term at all. So either explain it, or remove it from your list.

Papal infallibility is hedged by so many restrictions, it can barely be used. The Catholic Church’s teaching on papal infallibility is one which is generally misunderstood by those outside the Church. In particular, Fundamentalists and other "Bible Christians" often confuse the charism of papal "infallibility" with "impeccability." They imagine Catholics believe the pope cannot sin. Others, who avoid this elementary blunder, think the pope relies on some sort of amulet or magical incantation when an infallible definition is due.

Given these common misapprehensions regarding the basic tenets of papal infallibility, it is necessary to explain exactly what infallibility is not. Infallibility is not the absence of sin. Nor is it a charism that belongs only to the pope. Indeed, infallibility also belongs to the body of bishops as a whole, when, in doctrinal unity with the pope, they solemnly teach a doctrine as true. We have this from Jesus himself, who promised the apostles and their successors the bishops, the magisterium of the Church: "He who hears you hears me" (Luke 10:16), and "Whatever you bind on earth shall be bound in heaven" (Matt. 18:18).

As Vatican II remarked, it is a charism the pope "enjoys in virtue of his office, when, as the supreme shepherd and teacher of all the faithful, in communion with the bishops of the world, who confirms his brethren in their faith (Luke 22:32), he proclaims by a definitive act some doctrine of faith or morals. Therefore his definitions, of themselves, and not from the consent of the Church, are justly held irreformable, for they are pronounced with the assistance of the Holy Spirit, an assistance promised to him in blessed Peter."

PURGATORY--Eastern Catholics do not believe in purgatory, and it has been pretty well relegated to pious and well meaning members of the Society of St. Peter. It is not taught by the Vatican. Here is a link to the Catechism of the Catholic Church, find purgatory in there, and then I will worry about an answer to you.

The immaculate Conception. Do you believe that Mary was protected from sin from her birth? There are some people who believe that a person can sin within the womb. While I have never believed such nonsense, Mary was also protected in St. Anne's womb. How far back in her development as an unborn child do we have to go to see that she was protected from sin--even to the moment of conception. Joachim and Anne were not sinless. And the teaching about the Immaculate Conception does not relate that.

So, that is a an end to your shouts of "heresy." Please go through the entire Catechism of the Catholic Church, and the Catechism of the Eastern Catholic Churches before posting another "heresy."

While you're doing that, I'll be looking for irregulatities and non-canonical practices of the Orthodox Churches. I'll bet I find more than you do.

NOW, being a worm, and a monk, and only an Eastern Catholic, not worthy to be found talking to upright Orthodox Christians, I'll crawl off the bus again.

these have to be rejected in total. not only hedging them in, but flat out rejection which is not the same as not having to believe in them but being in communion with them either.

created grace is just that, grace being created. we believe grace is only uncreated.

and we are not talking about bad practice, but heretical theology.

and no need for the silly attitude. the sarcasm doesn't help anyone take you seriously.
 
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prodromos

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NOW, being a worm, and a monk, and only an Eastern Catholic, not worthy to be found talking to upright Orthodox Christians, I'll crawl off the bus again.
Your attitude is most unbecoming for a monk. If you wish to discuss the above then start another thread in St Justin's.
 
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ArmyMatt

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Check my previous post.

you didn't say Rome rejected them, only that Eastern Catholics don't believe in them or that the theology has been reigned in. so we still have a different Christology
 
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~Anastasia~

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This thread was moved from the main forum to St. Justin's at the request of the OP.
Thank you, Free.

You all please feel free to carry on as you see fit. I think some issues were brought up that might be profitably discussed.

I still don't want to be the cause or instigator of disagreement, but I don't really think I have been.

So this time feel free to continue. I asked the thread to be moved for that purpose.

Thanks again for replies to my questions. :)
 
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prodromos

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Just in response to the copy/paste from the Ecumenical Patriarchate website that Monk Brendan posted earlier, it needs to be balanced with direct statements made by Patriarch Bartholomew which Fr Stephen at Orthodoxy and Heterodoxy has happily provided (he actually originally picked them up off a Catholic blog)

Pope Francis of Rome recently made a visit to the Ecumenical Patriarchate and made a grand gesture of asking for the blessing of the Ecumenical Patriarch on himself and his church. So once again we are treated to all sorts of commentary from both the “left” and the “right” on the supposed imminent reunion with Rome, bolstered especially by words from the Ecumenical Patriarch regarding Orthodoxy and Rome being “sister churches,” that the Church is “divided,” etc.—words which, if taken as precise dogmatic statements, would seem to be contrary to Orthodox tradition, which sees the Church as undivided and uniquely identical with the Orthodox Church. And of course, while his gestures are not so grand as those of the Jesuit Pope, Ecumenical Patriarch Bartholomew also does some things which bring happy tears to unionists and boil the blood of those who oppose even dialogue with Rome.

What may mitigate some of the excitement of those who think reunion or betrayal (depending on one’s commitments) is imminent are some statements from the Ecumenical Patriarch himself which, at least to my mind, are far more precise and direct on the question of whether and how there is to be any union with Rome by the Orthodox Church. Happily, a compilation of these statements was recently posted by the traditionalist Roman Catholic weblog Rorate Cæli. (Thanks, guys!) Here they are (some a little expanded from the sources), along with a quote alluded to in their post but added here (from the 1997 Georgetown speech) and another I’m adding:

From a 2010 speech to the Holy Synod of the Patriarchate of Romania:

The holy 1st Ecumenical Synod drafted – dear brethren – the first Symbol of the Faith, which was later completed by the holy 2nd Ecumenical Synod of Constantinople in 381, with its five last articles. Both these holy Synods served the most sacred and loftiest purpose in the lives of Christians, which was none other than the unity, the concordance and the peace of the Church.

Through their dogmatic ruling, which is succinctly crystalized in the sacred Symbol, they outlined the “basics” of the Orthodox belief, every transgression of which places those who dare, outside the corpus of the Church.

At the Fanarion, in the old conference hall of our Holy and Sacred Synod of the Ecumenical Patriarchate, among other depicted themes is artistically inscribed on its four walls the Creed of Nicea-Constantinople, which clearly denotes – in the likeness of a fiery circle – those sacred “basics”, which no-one can possibly ignore or overstep.

It only took (much later on) the addition to the Symbol of one and only word: the familiar “Filioque”, to create new cacodoxies and schisms and heresies, which, to this day holds Western Christianity a long way away from the Orthodox East.​

From a 2011 speech on Mount Athos:

“So we also are fully aware of the responsibility, which we wear with the hierarchical and patriarchal omophorion on our shoulders.”

The Ecumenical Patriarch condemned the attitude of the deniers of the dialogue “with the heterodox”, stressing that “holding the truth” in the Orthodox Church allows us to not fear “any deduction or counterfeiting of our holy faith,” but he will continue the dialogue “to persuade the well-meaning of those who dialogue with us.”

“On the whole, the dialogue may appear at a loss. Divine Grace however attracts to the truth those who are participating in it. Is it not worth a dialogue, even if only one soul approaches towards the truth?” asked Bartholomew.

The Ecumenical Patriarch said that he has repeatedly stressed in the past “the essential differences between Orthodoxy and other confessions.” Referring especially to the dialogue with the Catholic Church he emphasized that the Orthodox Church always prays “for the union of all” and may not refuse herself when invited to a dialogue on the purpose of attaining this union, “as is desired by our Lord Jesus Christ Himself”, but not without substantial conditions:

“Union is the ultimate goal, but before that there should be the identity in the faith.”

“Speaking years ago to our Roman Catholic brothers I pointed out the path regularly followed by the Roman Catholic Church by accepting more and new doctrines, and in its journey towards our Church, instead of converging towards union, it has departed and driven further apart one another” (University of Georgetown, 21 October 1997), added Mr. Bartholomew. He said further:

“Furthermore, it is not true that we overlook the preconditions to the union of churches, nor is it true that we overlook the differences which prevent union.”​

From the 1997 Georgetown University speech:

Assuredly our problem is neither geographical nor one of personal alienation. Neither is it a problem of organizational structures, nor jurisdictional arrangements. Neither is it a problem of external submission, nor absorption of individuals and groups. It is something deeper and more substantive. The manner in which we exist has become ontologically different. Unless our ontological transfiguration and transformation toward one common model of life is achieved, not only in form but also in substance, unity and its accompanying realization become impossible.

No one ignores the fact that the model for all of us is the person of the Theanthropos (God-Man) Jesus Christ. But which model? No one ignores the fact that the incorporation in Him is achieved within His body, the Church. But whose church? Because of the varying responses to these basic questions, we marched on divergent courses. This is easily understood and unavoidable. For whether we comprehend this or not, our existence is ontologically shaped in symphony and harmony with our inner self. According to the description of our Lord, in Matthew 15:11, not what goes into the mouth defiles a man, but what comes out of the mouth.​

From a 2013 speech to the Patriarch of Bulgaria:

Patriarch Bartholomew said among other things that he neither betrays Orthodoxy, nor does he pursue ecumenist ideas, as it has been said.

“With this tactic (the dialogue) we are not betraying Orthodoxy, as we have been accused, nor do we support ecumenist perceptions; rather, we preach to the heterodox and to everyone the Orthodox truth”, he stated characteristically.

The Ecumenical Patriarch made an extensive reference to the reactions that exist on the matter of the theological dialogue, both in Bulgaria and in other countries, noting that these actions aspire to a mutual understanding and in time acceptance, “by the heterodox of the one Orthodox faith”.

“They (the dialogues) do not aspire – as was written in both Bulgaria and elsewhere – to the creation of one, mutually accepted ‘aggregate’ of beliefs. That is, there is no attempt through this so-called ecumenical movement to attain the acceptance of one ‘Christian syncretistic confession’; only a deeper penetration into the Christian Orthodox faith and the communal collaboration of all those who invoke the name of Christ”, stressed Patriarch Bartholomew.

He also added that:

“We Orthodox, who possess the fullness of the Truth, are not afraid – as it is thought – that we shall be influenced by the views of our heterodox brethren on dogmatic issues.”​

From another rendering of that same speech:

In regards to the discussions and dialogues between all the Orthodox Churches and the heterodox, they have as an ultimate purpose the fulfillment of the will and command of the Lord: ‘That all may be one’ (Jn. 17:21). Now they contribute towards societal cooperation and the witness of the truth, and these are aimed at mutual understanding and for the acceptance in time by the heterodox of the one Orthodox faith. We do not aim, as it is written in Bulgaria and elsewhere, towards the creation of a commonly acceptable ‘conglomeration’ of beliefs. That is, we are not pursuing through the so-called ecumenical movement the acceptance of a ‘Christian syncretistic confession’, but a deepening in the Orthodox Christian faith and in societal cooperation with those who invoke the name of Christ. Naturally, we do not fear, as Orthodox, who have the fullness of truth, that we will be affected by the views of our heterodox brethren on doctrinal issues. We are simply following the long held ecclesiastical tradition, encapsulated in the advice of Saint John of the Ladder: ‘In the case of those who malevolently dispute with us, whether unbelievers or heretics, we should desist after we have twice admonished them. But in the case of those who wish to learn the truth let us never grow weary in well-doing. However, we should use both opportunities for the establishment of our own heart’ (Ladder, Step 26:125). Through this strategy we are not betraying Orthodoxy, as criticized, nor do we support ecumenistic concepts, but we proclaim to the heterodox and to all the truth of Orthodoxy.​

From the March 2014 speech to the synaxis of primates of the Orthodox Church (this statement precludes a papal model of church governance):

As we know, the Orthodox Church comprises a number of autocephalous regional Churches, which move within certain boundaries defined by the Sacred Canons and the Tomes conferring their autocephaly while at the same time being entitled to full self-administration without any external interference whatsoever. This system, which was bequeathed to us by our Fathers, constitutes a blessing that we must preserve like the apple of our eyes. For it is by means of this system that we may avoid any deviation toward conceptions foreign to Orthodox ecclesiology concerning the exercise of universal authority by any local Church or its First-Hierarch. The Orthodox Church comprises a communion of autocephalous and self-administered Orthodox Churches.​

And is it true that +Bartholomew really intends to unite with Rome himself? From a 2013 statement in Turkey:

Speaking at a meeting at the university of Kadir Has in Istanbul, Hurriyet reports, Bartholomew I said he believed ‘there is a possibility for the next generations to see the churches of the East and West reunited’. ‘This will probably not happen during my life’, he added.​

Yes, there are a lot of things that faithful Orthodox can criticize in the various statements and gestures that the Ecumenical Patriarch has made regarding Rome if they are taken as isolated and absolute, but when it comes to addressing the issue of reunion head-on, not merely offering up diplomatic hints and gestures, His All-Holiness actually sounds pretty uncontroversial
 
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ArmyMatt

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yes, while I might not like some of the gestures the EP has done, he has also made it very clear that we and Rome have completely different approaches to Christianity, and those must be addressed first.
 
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prodromos

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I have to admit to being more than a little disappointed with the webpage on the patriarchate website which Monk Brendan quoted from. It has some glaring errors and also paints the actions of some past EP's in a better light than they deserve.
I'm also curious to know if it is true that both Patriarch Athenagoras and Patriarch Demetrios had to have closed coffin funerals, contrary to tradition, supposedly because their bodies began to decompose rapidly.
 
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ArmyMatt

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I have to admit to being more than a little disappointed with the webpage on the patriarchate website which Monk Brendan quoted from. It has some glaring errors and also paints the actions of some past EP's in a better light than they deserve.
I'm also curious to know if it is true that both Patriarch Athenagoras and Patriarch Demetrios had to have closed coffin funerals, contrary to tradition, supposedly because their bodies began to decompose rapidly.

dunno about that last point, but I do know that somewhere in Greece there are bodies of monks in a perpetual state of decay, as in they are rotting but they have not been reduced to bones, for concelebrating with Rome.
 
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prodromos

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dunno about that last point, but I do know that somewhere in Greece there are bodies of monks in a perpetual state of decay, as in they are rotting but they have not been reduced to bones, for concelebrating with Rome.
Something I didn't know which I discovered while trying to confirm the funeral details, is that most of the Popes have been embalmed before burial and their bodies are sealed in 3 coffins, one inside the other inside the other.
 
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ArmyMatt

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Something I didn't know which I discovered while trying to confirm the funeral details, is that most of the Popes have been embalmed before burial and their bodies are sealed in 3 coffins, one inside the other inside the other.

and some of those embalmings have been so-called incorrupt relics
 
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Monk Brendan

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if Rome does not reject the Filioque, the IC, or created grace then we don't have the same Christology

What are you talking about? You said earlier that they were heresies. If Rome rejects those heresies, how are we heretical? Please be specific, with Bible Book, Chapter and Verse or other supportable quotations.
 
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Monk Brendan

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created grace is just that, grace being created. we believe grace is only uncreated.

OKAY, very seriously. I like what Diadochus (5th century) had to say about grace:

Grace hides its presence within the baptized, waiting or the soul's desire; when the whole man turns himself wholly to the Lord, then in an unutterable experience it reveals its presence in the heart.... If man begins to advance by observing the commandments and unwearingly invoking the Lord Jesus, then the fire of divine grace diffuses itself even to the exterior senses of the heart. [As quoted in Meyendorff's "St. Gregory Palamas and Orthodox Spirituality", p31] .

Also, please remember that according to Archbishop Elias Zoghby, we are all schismatics. (See link)

(Please read and study the Zoghby initiative)
 
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ArmyMatt

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What are you talking about? You said earlier that they were heresies. If Rome rejects those heresies, how are we heretical? Please be specific, with Bible Book, Chapter and Verse or other supportable quotations.

Rome has not rejected them, which is why we cannot be in communion with them until they do. being in communion with Rome makes the Eastern Catholics heretical, since you can only be in communion with those whom you are in theological agreement.
 
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ArmyMatt

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OKAY, very seriously. I like what Diadochus (5th century) had to say about grace:

Grace hides its presence within the baptized, waiting or the soul's desire; when the whole man turns himself wholly to the Lord, then in an unutterable experience it reveals its presence in the heart.... If man begins to advance by observing the commandments and unwearingly invoking the Lord Jesus, then the fire of divine grace diffuses itself even to the exterior senses of the heart. [As quoted in Meyendorff's "St. Gregory Palamas and Orthodox Spirituality", p31] .

Also, please remember that according to Archbishop Elias Zoghby, we are all schismatics. (See link)

(Please read and study the Zoghby initiative)

that is unrelated to grace being created vs uncreated, so I dunno why this was posted. and Elias Zoghby is a Melkite which means he is under Rome, and therefore heretical. I don't really care about a heretics initiative for heretical ecumenism. please remember according to Orthodox, Eastern Catholics are heretical. and again, this is unrelated to the topic.
 
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prodromos

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(Please read and study the Zoghby initiative)
  1. I believe everything which Eastern Orthodoxy teaches.
  2. I am in communion with the Bishop of Rome as the first among the bishops, according to the limits recognized by the Holy Fathers of the East during the first millennium, before the separation

The problem with the above is that Eastern Orthodoxy teaches that Rome is in heresy so #1 is a false claim since you don't believe Rome is in heresy,
and #2, Rome itself does not recognise the limits understood by the first millenium Fathers.

My youngest brother has schizophrenia. It is not a good place to be.
 
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