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Eastern Orthodox – Roman Catholic ecclesiastical differences
Catholic–Orthodox ecclesiastical differences are differences between the organizational structure and governance of the Eastern Orthodox Church and that of the Roman Catholic Church. These are distinguished from theological differences which are differences in dogma and doctrine.
A number of disagreements over matters of Ecclesiology developed slowly between the Western and Eastern wings of the State church of the Roman Empire centred upon the cities of Rome (considered to have "fallen" in 476) and New Rome/Constantinople (c.330-1453) respectively. The disputes were a major factor in the formal East-West Schism between Pope Leo IX and Patriarch Michael I in 1054 and are largely still unresolved between the churches today.
==Papal authority==
A lot of the issues that currently separate the two churches are ecclesiastical. Principal among them is the content of papal primacy within any future unified church. The Orthodox insist that it should be a "primacy of honor", as in the ancient church and not a "primacy of authority",〔as can be seen in the words of Archbishop Nicetas of Nicomedia of the Twelfth Century: “My dearest brother, we do not deny to the Roman Church the primacy among the five sister patriarchates and we recognize her right to the most honorable seat at the Ecumenical Council. But she has separated herself from us by her own deeds when through pride she assumed a monarchy which does not belong to her office... How shall we accept decrees from her that have been issued without consulting us and even without our knowledge? If the Roman pontiff seated on the lofty throne of his glory wished to thunder at us and, so to speak, hurl his mandates at us from on high and if he wishes to judge us and even to rule us and our churches, not by taking counsel with us but at his own arbitrary pleasure what kind of brotherhood, or even what kind of parenthood can this be? We should be the slaves not the sons, of such a church and the Roman see would not be the pious mother of sons but a hard and imperious mistress of slaves.”The Orthodox Church London by Ware, Kallistos St. Vladimir's Seminary Press 1995 ISBN 978-0-913836-58-3〕 whereas the Catholics see the pontiff's role as requiring for its exercise power and authority the exact form of which is open to discussion with other Christians.〔In 1995 Pope John Paul II wrote: "With the power and the authority without which such an office would be illusory, the Bishop of Rome must ensure the communion of all the Churches." He invited "Church leaders and their theologians to examine with me in a patient and fraternal dialogue on this subject, a dialogue in which, leaving useless controversies behind, we could listen to one another, keeping before us only the will of Christ for his Church and allowing ourselves to be deeply moved by his plea 'that they may all be one ... so that the world may believe that you have sent me' ((Encyclical ''Ut unum sint'' ) section 96). The (Ravenna document ) of 13 October 2007 is one response to this invitation.〕
The declaration of Ravenna in 2007 re-asserted these beliefs, and re-stated the notion that the bishop of Rome is indeed the ''protos'' ("first" in Greek), although future discussions are to be held on the concrete ecclesiastical exercise of papal primacy. Hierarchs within the Russian Church have condemned the document and reassert that Papal authority as is held in the West is not historically valid.〔()〕〔(is a more correct translation of the document )〕 As the Orthodox view of the Papacy would be Primus inter pares without power of jurisdiction.〔()〕〔Eastern Orthodoxy in a global age: tradition faces the twenty-first century By Victor Roudometof, Alexander Agadjanian ISBN 978-0-7591-0537-9 ()〕
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