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:''This article concerns the [[schism ]] between what is now called Catholicism and Orthodoxy. For the schism between Rome and Avignon, see the Wikipedia article, '[[w:Western Schism|Western Schism]]'.''
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The '''East-West Schism''', or the '''Great Schism''', is the historic sundering of eucharistic relations between the [[Church of Rome|See of Rome]] (now the [[Roman Catholic Church]]) and the sees of Constantinople, Alexandria, Antioch and Jerusalem (now the Orthodox Church). It divided medieval Mediterranean Christendom into Eastern and Western branches, which later became known as the [[Eastern Orthodox Church]] and the [[Roman Catholic Church]], respectively. Relations between East and West had long been embittered by political and ecclesiastical differences and theological disputes.<ref name="Cross">Cross, F. L., ed. ''The Oxford Dictionary of the Christian Church''. New York: Oxford University Press. 2005, s.v. "Great Schism"</ref> Pope [[Leo IX]] and [[Patriarch of Constantinople]] [[Michael I Cerularius of Constantinople|Michael Cerularius]] heightened the conflict by suppressing Greek and Latin in their respective domains. In 1054, Roman legates traveled to Cerularius to deny him the title [[Ecumenical Patriarch]] and to insist that he recognize the Church of Rome's claim to be the head and mother of the churches.<ref name="Cross"/> Cerularius refused. The leader of the Latin contingent [[Excommunication|excommunicated]] Cerularius, while Cerularius in return excommunicated the legates.<ref name="Cross"/>
The Western legate's acts are of doubtful validity because Leo had died, while Cerularius's excommunication applied only to the legates personally.<ref name="Cross"/> Still, the Church split along doctrinal, theological, linguistic, political, and geographical lines, and the fundamental breach has never been healed. Western cruelty during the Crusades, the capture and sack of Constantinople in 1204, and the imposition of Latin Patriarchs made reconciliation more difficult.<ref name="Cross"/>This included the taking of many precious religious artifacts and the destruction of the Library of Constantinople. On paper, the two churches actually reunited in 1274 (by the [[Councils of Lyons|Second Council of Lyon]]) and in 1439 (by the [[Council of Florence]]), but in each case the councils were repudiated by the Orthodox as a whole, on the grounds that the hierarchs had overstepped their authority in consenting to reunification. In 1484, 31 years after the [[Fall of Constantinople]] to the [[Ottoman empire|Ottoman Turks]], a Synod of Constantinople repudiated the [[Eastern_Catholic_Churches#Historical_background|Union of Florence]], making the breach between the Patriarchate of the West and the Patriarchate of Constantinople final.<ref name="Cross"/> In 1965, the Pope of Rome and the Ecumenical Patriarch of Constantinople nullified the anathemas of 1054.<ref name="Cross"/> Further attempts to reconcile the two bodies are ongoing.
A [[schism]] is a break in the Church's authority structure and communion and is different from a [[heresy]], which means false doctrine. Church authorities have long recognized that even if their minister is in schism, the sacraments, except the power to ordain, are valid. There have been many other schisms, from the second century until today, but none as significant as the one between East and West.
John Binns writes that, after the fall and destruction of Jerusalem by the Romans, the natural leading centres of the Church were Antioch and Alexandria. Alexandria had been assisted by Mark <ref>John Binns, ''An Introduction to the Christian Orthodox Churches'', Cambridge University Press, UK, 2002, p144</ref>, one of the [[Seventy Apostles]]. Antioch had attracted Peter and Paul and Barnabas, plus others of the Seventy. Antioch was the base from which Paul made his missionary journeys to the pagans. <ref>Acts 11:19-26, Acts 12:24-25, Acts 13:1-3, Acts 14:24-28, Acts 15:1-2, Acts 15:22-40, Acts 18:22-23, Acts 19:21-22, Gal 2:11-14</ref>. The [[Church of Antioch]] sent the apostles Peter and Paul to Rome to assist the fledgling church there in its growth, and because Rome was the capital of the Roman Empire. Antioch regarded Peter as its first bishop <ref>John Binns, ''An Introduction to the Christian Orthodox Churches'', Cambridge University Press, UK, 2002, p144</ref>.
Will Durant writes that, after Jerusalem, the church of Rome naturally became the primary church, the capital of Christianity.<ref name="CC">Durant, Will. ''Caesar and Christ''. New York: Simon and Schuster. 1972</ref> Rome had an early and significant Christian population.<ref name="CC"/> It was closely identified with the [[Apostle Paul|Paul of Tarsus]], who preached and was [[martyr]]ed there, and the [[Apostle Peter]], who was a martyr there as well. The Eastern Orthodox liturgy calls Peter and Paul "the wisest Apostles and their princes" and "the radiant ornaments of Rome".<ref>[http://www.anastasis.org.uk/29_june.htm Great Vespers of 29 June]</ref><ref>[http://www.holytrinitymission.org/books/english/menaia.htm#_Toc102863625 Menaion, 29 June]</ref> Peter is seen as founder of the Church in Rome,<ref>[http://www.pittsburgh.goarch.org/illuminator/illum-2004-dec.pdf The Illuminator, The Newspaper of the Greek Orthodox Metropolis of Pittsburgh, Oct.-Dec. 2004, p.7]</ref> and the bishops of Rome as his successors.<ref>[http://www.orthodox.net/saints/70apostles.html "Linus was bishop of Rome after the holy apostle Peter"]</ref><ref>Pope [[Pope Benedict XVI]] is "the 265th successor of the St Peter" ([http://www.archons.org/pdf/2007/2007_Annual_Archon_Report.pdf Order of Saint Andrew the Apostle, 2007 Annual Report to His All Holiness Bartholomew]</ref> While the Eastern cities of Alexandria and Antioch produced theological works, the bishops of Rome focused on what Romans admittedly did best: administration.<ref name="CC"/>
Leading Orthodox theologian, Father [[Thomas Hopko]] has written: "The church of Rome held a special place of honor among the earliest Christian churches. It was first among the communities that recognized each other as catholic churches holding the orthodox faith concerning God's Gospel in Jesus. According to St Ignatius, the bishop of Antioch who died a martyr's death in Rome around the year 110, 'the church which presides in the territories of the Romans' was 'a church worthy of God, worthy of honor, worthy of felicitation, worthy of praise, worthy of success, worthy of sanctification, and presiding in love, maintaining the law of Christ, bearer of the Father's name.' The Roman church held this place of honor and exercised a 'presidency in love' among the first Christian churches for two reasons. It was founded on the teaching and blood of the foremost Christian apostles Peter and Paul. And it was the church of the capital city of the Roman empire that then constituted the 'civilized world (oikoumene)'."<ref>[http://www.orthodoxytoday.org/articles6/HopkoPope.php Roman Presidency and Christian Unity in our Time]</ref>
===New Rome===
When the Roman Emperor Constantine the Great embraced Christianity, he summoned the [[First Ecumenical Council]] at [[Nicea]] in 325 to resolve a number of issues which troubled the Church. The bishops at the council confirmed the position of the metropolitan [[see]]s of Rome and Alexandria as having authority outside their own province, and also the existing privileges of the churches in Antioch and the other provinces.<ref>"Let the ancient customs in Egypt, Libya and Pentapolis prevail, that the Bishop of Alexandria have jurisdiction in all these, since the like is customary for the Bishop of Rome also. Likewise in Antioch and the other provinces, let the Churches retain their privileges" (First Ecumenical Council, [http://www.ccel.org/ccel/schaff/npnf214.vii.vi.viii.html Canon VI]).</ref> These sees were later called [[Patriarchate]]s and were given an order of precedence: Rome, as capital of the empire was naturally given first place, then came Alexandria and Antioch. In a separate canon the Council also approved the special honor given to Jerusalem over other sees subject to the same metropolitan.<ref>"Since custom and ancient tradition have prevailed that the Bishop of Ælia [i.e., Jerusalem] should be honouredhonored, let him, saving its due dignity to the Metropolis, have the next place of honourhonor" (First Ecumenical Council, [http://www.ccel.org/ccel/schaff/npnf214.vii.vi.x.html Canon VII]</ref>
===Five patriarchs===
</blockquote>
The council also ratified an agreement between Antioch and Jerusalem, whereby Jerusalem held jurisdiction over three provinces,<ref>Fourth Ecumenical Council, [http://www.ccel.org/ccel/schaff/npnf214.xi.xv.html Decree on the Jurisdiction of Jerusalem and Antioch]</ref> numbering it among the five great sees.<ref>[[Timothy Ware|Bishop Kallistos (Ware)]] (1963), ''The Orthodox Church'' (Penguin Books, London, ISBN 0-14-020592-6), p. 34</ref> There were now five patriarchs presiding over the Church within the Byzantine Empire, in the following order of precedence: the [[List of Popes of Rome|Patriarch of Rome]], the [[Patriarch of Constantinople]], the [[Patriarch of Alexandria]], the [[List of Patriarchs of Antioch|Patriarch of Antioch]] and the [[Patriarch of Jerusalem]] (see [[Pentarchy]]).
===Empires East and West===
===Language===
Many other factors caused the East and West to drift further apart. The dominant language of the West was Latin, whilst that of the East was Greek. Soon after the fall of the Western Empire, the number of individuals who spoke both Latin and Greek began to dwindle, and communication between East and West grew much more difficult. With linguistic unity gone, cultural unity began to crumble as well. The two halves of the Church were naturally divided along similar lines; they developed different [[rite]]s and had different approaches to religious doctrines. Although the Great Schism was still centuries away, its outlines were already perceptible.<ref>http://www.orthodox.org.ph/content/view/211/50/</ref> An example is the defective translation of the Canones of the [[Seventh Ecumenical Council]] from Greek to Latin. It caused Charlemage to task his frankish theologians with the wording of a refutation ("Libri Carolini").
===Papal Supremacy and Pentarchy===
This led to the primary causes of the Schism - the disputes over conflicting claims of jurisdiction, in particular over papal authority. Pope [[Leo IX]] claimed he held authority over the four Eastern [[patriarch]]s (see also [[Pentarchy]]).
Pope Leo IX allowed the insertion of the [[Filioque]] into the [[Nicene Creed]] in the West in 1014 <ref>Aristeides Papadakis The Christian East and the Rise of the Papacy, SVS Press, NY, 1994 p14)</ref>. Eastern Orthodox today state that the 28th Canon of the [Council of Chalcedon explicitly proclaimed the equality of the Bishops of Rome and Constantinople, and that it established the highest court of ecclesiastical appeal in Constantinople.
The seventh canon of the [[Third Ecumenical Council|Council of Ephesus]] declared:
===Filioque===
''Filioque'' is a word that changes the Latin version of the [[Nicene-Constantinopolitan Creed]] to include the wording ''[Spiritus Sanctus] qui ex Patre '''Filioque''' procedit'' or "[[Holy Spirit[]] who proceeds from the Father '''and the Son'''."
The first appearance of this insertion into the Creed happened in Toledo, Spain, where Latin theologians were trying to refute a brand of the [[Arianism|Arian]] [[heresy]]. Those theologians had better access to the writings of Latin theologians, particularly of St. [[Augustine of Hippo]], than to Greek theologians. Augustine used the teaching from [[Gospel of John|John]] 16:7 to emphasize that the Holy Spirit proceeds from the Father and the Son, and that neither is subordinate to the other.
===Previous schisms===
Some scholars<ref>Cleenewerck, Laurent ''His Broken Body: Understanding and Healing the Schism between the [[Roman Catholic Church|Catholic]]and Eastern Orthodox Churches''. Washington, DC: EUC Press (2008) pp. 145-155</ref> have argued that the Schism between East and West has very ancient roots, and that sporadic schisms in the common unions took place under Pope [[Victor I of Rome|Victor I]] (second century), Pope [[Stephen I of Rome|Stephen I]] (third century) and Pope [[Damasus I of Rome|Damasus I]] (fourth and fifth century). Later on, disputes about theological and other questions led to schisms between the Churches in Rome and Constantinople for 37 years from 482 to 519 (the [[Acacian Schism]]), and for 13 years from 866-879 (see Patriarch [[Photios the Great]]).
==Mutual excommunication of 1054==
Most of the direct causes of the Great Schism, however, are far less grandiose than the famous ''filioque''. The relations between the papacy and the Byzantine court were good in the years leading up to 1054. The emperor [[Constantine IX]] and the Pope [[Leo IX]] were allied through the mediation of the Lombard catepan of Italy, Argyrus, who had spent years in Constantinople, originally as a political prisoner. Leo and Argyrus led armies against the ravaging Normans, but the papal forces were defeated at the Battle of Civitate in 1053, which resulted in the pope being imprisoned at Benevento, where he took it upon himself to learn Greek. Argyrus had not arrived at Civitate and his absence caused a rift in papal-imperial relations.
Meanwhile, the Normans were busy imposing Latin customs, including the unleavened bread—with papal approval. Patriarch [[Michael I Cerulariusof Constantinople|Michael I]] then ordered [[Leo of Ochrid]], to write a letter to the [[bishop of Trani]], John, an Easterner, in which he attacked the "[[Judaizers|Judaistic]]" practices of the West, namely the use of unleavened bread. The letter was to be sent by John to all the bishops of the West, Pope included. John promptly complied and the letter was passed to one [[Humbert of Silva Candida|Humbert of Mourmoutiers]], the cardinal-bishop of Silva Candida, who was then in John's diocese. Humbert translated the letter into Latin and brought it to the pope, who ordered a reply to be made to each charge and a defence of papal supremacy to be laid out in a response.
Although he was hot-headed, Michael was convinced, probably by the Emperor and the bishop of Trani, to cool the debate and prevent the impending breach. However, Humbert and the pope made no concessions and the former was sent with legatine powers to the imperial capital to solve the questions raised once and for all. Humbert, Cardinal Frederick of Lorraine, later Pope Stephen IX, and Peter, Archbishop of Amalfi , set out in early spring and arrived in April 1054. Their welcome was not to their liking, however, and they stormed out of the palace, leaving the papal response with Michael, whose anger exceeded even theirs. The seals on the letter had been tampered with and the legates had published, in Greek, an earlier, far less civil, draft of the letter for the entire populace to read. The patriarch determined that the legates were worse than mere barbarous Westerners, they were liars and crooks. He refused to recognise their authority or, practically, their existence.<ref>[[John Julius Norwich|Norwich, John Julius]]. ''The Normans in the South 1016-1130''. (1967) pg 102.</ref>
When Pope Leo died on [[April 19]], 1054, the legates' authority legally ceased, but they did not seem to notice.<ref>Norwich, John Julius ''Byzantium, The Apogee''. New York: Alfred A. Knoff (1992) p.320</ref> The patriarch's refusal to address the issues at hand drove the legatine mission to extremes: on [[July 16]], the three legates entered the church of the [[Hagia Sophia (Constantinople)|Hagia Sophia]] during the divine liturgy on a Saturday afternoon and placed a papal bull of [[excommunication]] on the altar. The legates left for Rome two days later, leaving behind a city near riots. The patriarch had the immense support of the people against the Emperor, who had supported the legates to his own detriment, and Argyrus, who was seen still as a papal ally. To assuage popular anger, Argyrus' family in Constantinople was arrested, the bull was burnt, and the legates were [[anathema]]tised—the Great Schism had begun.
"Even after 1054 friendly relations between East and West continued. The two parts of Christendom were not yet conscious of a great gulf of separation between them. … The dispute remained something of which ordinary Christians in East and West were largely unaware".<ref>Bishop Kallistos (Ware), ''op. cit.'', p. 67</ref>
There was no single event that marked the breakdown. Rather, the two churches slid into and out of schism over a period of several centuries, punctuated with temporary reconciliations. During the [[Fourth Crusade]], however, Latin crusaders and Venetian merchants sacked Constantinople itself, looting The Church of Holy Wisdom and various other Orthodox Holy sites. This event and the final treaty established the Latin Empire of the East and the Latin Patriarch of Constantinople (with various other Crusader states). This period of chaotic rule over the sacked and looted lands of the Byzantine Empire is still known among Eastern Christians as Frangokratia. Later attempts at reconciliation, such as the [[Councils of Lyons|Second Council of Lyon]], met with little or no success until the middle of the Twentieth Century.
In 1965, the Catholic Pope Paul VI and Patriarch [[Athenagoras I (Spyrou) of Constantinople|Athenagoras I]] of Constantinople lifted the mutual excommunications dating from the eleventh century.<ref>Joint Declaration [http://www.vatican.va/holy_father/paul_vi/speeches/1965/documents/hf_p-vi_spe_19651207_common-declaration_en.html]</ref>. In 1995 (Jun 29), Pope John Paul II and Patriarch [[Bartholomew I (Archontonis) of Constantinople|Bartholomew I]] of Constantinople again withdrew the previous 11th Century century excommunications and concelebrated the Eucharist together.
In May 1999, John Paul II was the first pope since the Great Schism to visit an Eastern Orthodox country: Romania. Upon greeting John Paul II, the Romanian Patriarch [[Teoctist (Arapasu) of Romania|Teoctist]] stated: "The second millennium of Christian history began with a painful wounding of the unity of the Church; the end of this millennium has seen a real commitment to restoring Christian unity."
Pope John Paul II visited other heavily Orthodox areas such as Ukraine, despite lack of welcome at times, and he said that healing the divisions between Western and Eastern Christianity was one of his fondest wishes.
A major sticking point is the style of church government. The Orthodox Church has always maintained the original position of [[collegiality]] of the bishops.
The Orthodox Church has also emphasised emphasized 'economia', or a certain amount of flexibility in the rules depending upon the exigencies of a particular situation.
Some of the Orthodox Churches unofficially acknowledge [[Apostolic succession]] within the Catholic Church and admit the validity of its episcopal ordination. The relationship between the Antiochian Orthodox and the Maronite Catholic bishops is a case in point. Some Orthodox Churches do not require baptism in the case of a convert already baptized in the Catholic Church, Most Orthodox Churches allow marriages between members of the Catholic Church and the Orthodox Church. The Catholic Church allows its clergy to administer the sacraments of Penance, the Eucharist and Anointing of the Sick to members of the Eastern Orthodox Church, if these spontaneously ask for the sacraments and are properly disposed.<ref>[http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/general-docs/rc_pc_chrstuni_doc_19930325_directory_en.html ''Directory for the Application of Principles and Norms on Ecumenism'', 125]; cf. [http://www.intratext.com/IXT/ENG0017/_P2S.HTM ''Code of Canon Law'', canon 844 §3] and [http://www.intratext.com/IXT/ENG1199/_PIN.HTM ''Code of Canons of the Eastern Churches'', canon 671 §3]</ref> It also allows Catholics who cannot approach a Catholic minister to receive these three sacraments from clergy of the Eastern Orthodox Church, whenever necessity requires or a genuine spiritual advantage commends it, and provided the danger of error or indifferentism is avoided.<ref>[http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/general-docs/rc_pc_chrstuni_doc_19930325_directory_en.html ''Directory for the Application of Principles and Norms on Ecumenism'', 123]; cf. [http://www.intratext.com/IXT/ENG0017/_P2S.HTM ''Code of Canon Law'', canon 844 §2] and [http://www.intratext.com/IXT/ENG1199/_PIN.HTM ''Code of Canons of the Eastern Churches'', canon 671 §2]</ref> Catholic canon law allows marriage between a Catholic and an Orthodox only if permission is obtained from the Catholic bishop.<ref>[http://www.intratext.com/IXT/ENG1199/_PML.HTM ''Code of Canons of the Eastern Churches'', canon 813] and [http://www.intratext.com/IXT/ENG0017/_P40.HTM ''Code of Canon Law'', canon 1124]</ref> The Code of Canons of the Eastern Churches authorizes the local Catholic bishop to permit a Catholic priest, of whatever rite, to bless the marriage of Orthodox faithful who being unable without great difficulty to approach a priest of their own Church, ask for this spontaneously.<ref>[http://www.intratext.com/IXT/ENG1199/_PN5.HTM ''Code of Canons of the Eastern Churches'', canon 833]</ref> In exceptional circumstances Catholics may, in the absence of an authorized priest, marry before witnesses. If a priest who is not authorized for the celebration of the marriage is available, he should be called in, although the marriage is valid even without his presence.<ref>[http://www.intratext.com/IXT/ENG0017/_P3Z.HTM ''Code of Canon Law'', canon 1116] and [http://www.intratext.com/IXT/ENG1199/_PN4.HTM ''Code of Canons of the Eastern Churches'', canon 832]</ref> The Code of Canons of the Eastern Churches specifies that, in those exceptional circumstances, even a "non-Catholic" priest (and so not necessarily one belonging to an Eastern Church) may be called in.<ref>[http://www.intratext.com/IXT/ENG1199/_PN4.HTM ''Code of Canons of the Eastern Churches'', canon 832]</ref>
The ''Filioque'' clause first introduced by the Council of Toledo (589)<ref>[http://www.stjohndc.org/Russian/orthhtrdx/e_P05.htm Russian Orthodox Church of St John the Baptist]</ref><ref>[http://findarticles.com/p/articles/mi_qa3818/is_/ai_n9000216 Anglican Theological Review, Summer 2001]</ref> under the influence of the teaching of St Augustine of Hippo. <ref>The pretext of the Filioque controversy was the Frankish acceptance of Augustine as the key to understanding the theology of the First and Second Ecumenical Synods.[[John S. Romanides]] Filioque [http://www.geocities.com/trvalentine/orthodox/romanides_filioque.html]</ref><ref>During the ensuing centuries long course of the controversy, the Franks not only forced the Patristic tradition into an Augustinian mold, but they confused Augustine's Trinitarian terminology with that of the Father's of the First and Second Ecumenical Synods. This is nowhere so evident as in the Latin handling of Maximos the Confessor's description, composed in 650, of the West Roman Orthodox Filioque at the Council of Florence (1438-42). The East Romans hesitated to present Maximos' letter to Marinos about this West Roman Orthodox Filioque because the letter did not survive in its complete form. John S. Romanides Filioque [http://www.geocities.com/trvalentine/orthodox/romanides_filioque.html]</ref>
However the Roman Catholic Church recently has shown some flexibility on the ''Filioque'' issue. In accordance with the Roman Catholic Church's practice of including the clause when reciting the Creed in Latin,<ref>Missale Romanum 2002 (Roman Missal in Latin), p. 513</ref> but not when reciting the Creed in Greek,<ref>Ρωμαϊκό Λειτουργικό 2006 (Roman Missal in Greek), vol. 1, p. 347</ref> Popes [[John Paul II]] and [[Benedict XVI]] have recited the Nicene Creed jointly with Patriarchs [[Patriarch Demetrius I (Papadopoulos) of Constantinople|Demetrius I]] and Bartholomew I in Greek without the ''Filioque'' clause.<ref>[http://www.youtube.com/watch?v=_MFg8FBOHDg Video recording of joint recitation]</ref><ref>[http://www.vatican.va/news_services/liturgy/2004/documents/ns_lit_doc_20040629_rite_en.html programme of the celebration]</ref><ref>[http://www.ana-mpa.gr/anaweb/user/showplain?maindoc=6588051&maindocimg=6587712&service=10 Pope, Patriarch appeal for unity]</ref><ref>[http://www.asianews.it/index.php?l=en&art=12632 Asia News]</ref><ref>[http://www.roacamerica.org/art-kiss-demetrios-latest.shtml Demetrius I]</ref><ref>[http://www.catholicnews.com/data/stories/cns/0803436.htm CNS]</ref> The action of these Patriarchs in reciting the Creed together with the Popes has been strongly criticized by some elements of Eastern Orthodoxy, such as the Metropolitan of Kalavryta, Greece in November 2008<ref>[http://www.mkka.blogspot.com/ The Metropolitan's own blog], reported also by [http://www.romfea.gr/index.php?option=com_content&task=view&id=1932 this Religious News Agency]</ref> and the [http://www.roacamerica.org/art-kiss-demetrios-latest.shtml Russian Orthodox Autonomous Church in America.]
== Quotes ==
'If one wishes to find a villain on the Orthodox side for the development of the schism, [Absentee Greek Patriarch of Antioch] Balsamon is a far stronger candidate than either [Patriarchs of Constantinople] Photius or Cerularius. Hitherto the chief asset of the Orthodox in the controversy had been their doctrine of Economy, the charity that enabled them to overlook and even to condone divergences in the interest of peace and goodwill. But Balsamon was a lawyer; and lawyers like things to be cut and dried. Charity is not one of their characteristics.' — Steven Runciman, ''The Eastern Schism'', Wipf & Stock, Oregon, 3/3/2005, p138
== Sources ==
*[http://www.britannica.com/EBchecked/topic/587056/Schism-of-1054 Encyclopaedia Britannica: ''Schism of 1054'']
*[http://www.vatican.va/holy_father/paul_vi/speeches/1965/documents/hf_p-vi_spe_19651207_common-declaration_en.html Joint Catholic-Orthodox Declaration of Pope Paul VI and Ecumenical Patriarch Athenagoras I, 7 December 1965]
*[http://www.bbcgreatschism.co.ukorg/radio4/history/inourtime/inourtime_20031016Great-Eastern-Schism.shtml BBC Radio 4 round table: ''In Our Time: html Great Schism'' (16 October 2003)of 1054] (audio)
==Notes==
[[Category:Church History]]
[[Category: Schisms]]
[[Category:Creeds]]
[[Category:Heresies]]
[[el:Μέγα Σχίσμα του 1054]]
[[es:Gran Cisma]]
[[ro:Marea Schismă]]
