---translated from the magazine Orthodoxie, Sept. 1978
http://orthodoxievco.net/bul/001.pdf
[My comments are bracketed, in green. T. Davis]
"Let us begin by explaining what a schism is. The word comes from Greek and means split, separation. A schism in the Church is therefore a split among Christians, meaning that a portion of the faithful leaves the communion of love, gathers separately, and thus tears apart the unity of believers. A schism is not yet a heresy (false belief), but since the communion of love is broken, the first step toward heresy is taken. There have been schisms throughout the history of the Church, and there will be until the end of time. This is the battle of the Church against the forces of darkness; and closing our eyes to this reality would endanger the very life of the Church.
What we will say about the schism between Orthodoxy and the papacy is, of course, the orthodox point of view, that goes without saying. In matters of faith, we always speak within a very specific context: that of a truth in which we believe and which we must confess as we believe it.
The schism of 1054 between the West and the East was not a one-year affair, and its causes were multiple. The symptoms can be traced back several centuries before the date of the fatal rupture, and the divide has continued to widen to this day.
The main causes were the Pope's claim to absolute authority over the entire Church and the dogma of the Filioque. Secondary causes, both theological and cultural, were also present and were exacerbated by politics.
Let's examine this summary in more detail:
From the earliest times, the Bishop of Rome enjoyed a primacy of honor in the Church; in Rome, the ancient capital of the empire, the princes of the apostles, Peter and Paul, were martyred. This title of honor was never contested by the Eastern Church. The tension between East and West arose when, for the first time in the 4th century, the Pope's claim to change this title of honor into a title of authority was felt. [A distorted claim to authority was based on the Pseudo-Clementine Epistles.] Initially hidden, "this latent tension would come to light in the 9th century and transform into open opposition" (J. Meyendorff).
Language and cultural problems arose, as well as questions of custom and Church discipline: clerical marriage, fasting rules, the Eucharistic bread, etc.
The first schism erupted in the second half of the 9th century, between Pope Nicholas I and the Patriarch of Constantinople, Photius. [Pope Nicholas, relying on the Pseudo-Isidore Decretals, inserted himself into the affairs of the Constantinopolitan patriarchate; also, he had adopted the heretical error of St. Augustine that conflated the eternal and temporal procession of the Holy Spirit, and attempted to promulgate the heresy through missionaries to Bulgaria.]
The mission among the Slavs was also a stumbling block between Byzantium and the West.
Charlemagne had already used the "Filioque" for his political ends (without, however, the support of Rome). The same dogma was once again a source of conflict between Greek and Germanic missionaries in Slavic lands. This time, the papacy "gave its full support to the Germans and was henceforth no longer neutral" (T. Ware). The Filioque controversy persisted until the Council of Constantinople in 867, where Pope Nicholas was excommunicated. Photius, in turn, was deposed by the emperor that same year, and, by a council intended to be the Eighth Ecumenical Council, he was anathematized and condemned. In 879, Photius was reinstated to the throne by a council, and its decisions were accepted by Rome. [The 869 Council was annulled by Rome, under Pope John VIII, and this 879 Council was honored as the true 8th Ecumenical for 200 years, until the Gregorian Reforms.] Peace seemed to have been restored.
The Filioque subsequently caused further tensions in 1009, and again at the coronation of Emperor Henry II in 1014, when it was interpolated into the Roman Creed. The mention of Pope Sergius was removed from the diptychs in 1009 [for adding 'filioque' to the Creed], and from then on, the pope's name no longer appeared on the diptychs of Constantinople. From that moment, communion between Rome and Constantinople ceased.
A serious quarrel broke out between the Normans and the Greeks of Italy; it resulted in the closure of the Latin churches of Constantinople in 1052. The patriarch, however, strove to restore peace the following year. For his part, in 1054, the pope sent three legates, headed by Cardinal Humbert. The contact between the two parties was far from amicable, and from then on the patriarch refused any further contact with the legates. Humbert lost patience and placed a bull of excommunication on the altar of Hagia Sophia. Thus began the schism, though it was neither clear nor definitive. “It was the Crusades that made the schism definitive: they introduced a spirit of hatred and bitterness, and brought the conflict to the very level of the people.” (T. Ware)
The sack of Constantinople in 1204 and the sacrileges committed by the Crusaders shattered the last vestiges of communion of love between East and West.
An attempt at union, driven by political ends, at the Council of Lyon in 1274, failed.
Another council (in Ferrara and Florence, 1438–1449), where Saint Mark of Ephesus defended Orthodoxy, was no more successful in uniting what was no longer, in substance, the same faith.
From a human perspective, both sides failed time and again. But in matters of faith, the Orthodox Church did not waver. The same cannot be said of the Roman Catholic Church (which has entered a new phase of degeneration in our time) [Vatican II].
Reunion is not impossible; not through confusion, but through a return to communion in love and truth."
Hm. Cassian