The term Great Schism is used to refer to two major events in the history of Christianity: the division between the Eastern (Orthodox) and Western (Roman) churches, and the period (1378 - 1417) during which the Western church had first two, and later three, lines of popes.在長期大分裂是指兩件大事在歷史上的基督教：分工之間的東區（東正教）和西歐（羅馬）教會，期間（ 1378至1417年）在此期間，西方教會的頭兩年，後來三，按照教皇。
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Later attempts to reunite the churches foundered on local feeling, and mutual hatred grew through selfish acts on both sides during some parts of the Crusades; the low point was the sacking of Constantinople in 1204 during the Fourth Crusade.後來企圖團聚教會失敗對當地的感覺，並相互仇恨增長自私的行為通過雙方在一些地區的十字軍東征;的最低點是被解職的君士坦丁堡在1204年在第四次十字軍東征。 The schism continues to the present, but recently serious attempts at mutual understanding have offered the hope of reconciliation.在繼續分裂本，但最近嚴重的嘗試相互了解提供了希望和解。
Soon the cardinals realized the mistake that they had made in electing Urban.不久，樞機主教的錯誤認識，他們提出了在選舉城市。 He disdained the advice of others, could be ruthless if opposed or questioned, and was committed to reform through an extreme reduction of the powers of the cardinals, who for decades had been almost corulers with the popes in Avignon. The result of this clash was tragedy for the church.他鄙視的意見等，可無情的，如果反對或質疑，並致力於通過改革減少了極端的權力的樞機主教，誰幾十年來幾乎corulers與教皇在阿維尼翁。這樣做的結果是衝突悲劇的教堂。
Led by the French, the majority of cardinals gradually withdrew from the papal court.由法國，大部分樞機主教逐漸退出了教皇的法庭。 They met at Anagni and declared Urban's election null and void because, they alleged, their votes had been made under pressure and fear for their lives.他們會見了在阿納尼，並宣布市政局的選舉無效，因為他們聲稱，他們的票已經取得了下壓力和擔心自己的生命。 They then elected one of their own as Pope Clement VII.然後，他們選出自己的教皇克萊門特七。 For the next three decades the church was divided along national, political, and religious lines between the papal claimants - the Roman line of Urban VI, Boniface IX, Innocent VII, and Gregory XII, and the Avignon line of Clement VII and Benedict XIII - until, after various proposals and repeated failures, the cardinals from both obediences abandoned their claimants out of despair of getting any cooperation from them toward unity.在接下來的三個十年來，教堂分為國家，政治和宗教之間的界線教皇索賠-羅馬線的城市六，博尼法斯九，無辜的第七和第十二格雷戈里和阿維尼翁線克萊門特七世和本篤十三-直到後，各種建議和屢遭失敗，樞機主教都obediences放棄索賠的絕望得到任何合作，他們走向統一。
The Conciliar Epoch, which led eventually to the healing of the schism, began in 1409 when the cardinals called the Council of Pisa.時代的Conciliar ，從而導致最終癒合的分裂，在1409年開始當樞機主教呼籲安理會的比薩。 The council deposed both Gregory XII and Benedict XIII and then elected a third claimant, Alexander V (to be succeeded shortly afterward by the medieval John XXIII).該委員會同時廢黜格雷戈里十二和十三篤，然後選出三分之一索賠，亞歷山大五（將成功不久的中世紀的約翰二十三世） 。 The Pisan claimants received the support of most of Latin Christendom, but the schism continued until the Council of Constance (1414 - 18) removed all three claimants and elected the one pope accepted by just about all - Martin V - on Nov. 11, 1417.該匹桑人領取的支持，多數拉美基督教，但分裂一直持續到康斯理事會（ 1414年至1418年）取消所有三個索賠，並選出一個教皇接受了剛才的一切-馬丁五世-關於14 17年十一月十一日。 At the Council of Basel (1431 - 49) another schism occurred with the election of "Antipope" Felix V. He abdicated, however, in 1449.在安理會的巴塞爾（ 1431年至1449年）又發生分裂選舉“對立教皇”費利克斯五，他退位，但是，在1449年。
Thomas E Morrissey托馬斯é莫里西
Bibliography
目錄
CH Dawson, The
Dividing of Christendom (1971); F Dvornik, The Photian Schism (1948); EF Jacob,
Essays in the Conciliar Epoch (1963); S Runciman, The Eastern Schism (1955); JH
Smith, The Great Schism (1970); RN Swanson, Universities, Academies, and the
Great Schism (1979); W Ullmann, The Origins of the Great Schism
(1972).甲烷道森，在劃分的基督教（ 1971年） ，女Dvornik ，該Photian分裂（ 1948年）
;英法雅各布論文集Conciliar時代（ 1963年） ;語朗西曼，東部分裂（ 1955年） ;紅史密斯，大分裂（ 1970年）
;考試斯旺森，高校，科研院所和大分裂（ 1979年） ; W烏爾曼的起源的大分裂（ 1972年） 。
The sustaining institution during this period was the Christian church.該機構維持在此期間，是基督教教堂。 Its theology dominated all forms of though in both the united East and the disintegrating West.其神學統治一切形式雖然在美國東部和西部的瓦解。 Important issues, even worldly ones, were transposed into theological questions.重要的問題，甚至世俗的，被轉移到神學的問題。
Two fundamental differences between the Latin Catholic and Greek Orthodox traditions developed during the early Middle Ages.兩個根本分歧拉丁美洲天主教和希臘東正教的傳統發達國家在中世紀早期。 The first was the Petrine Doctrine, absolute in the West, resisted in the East.首先是伯多祿學說，絕對在西方，反對在東。 And the second was a Western addition to the Nicene Creed which provoked the filioque controversy.第二次是西方除了這尼西亞信經挑起filioque爭議。 Other divisive issues such as the celibacy of the priesthood, use of unleavened bread in the Eucharist, episcopal control over the sacrament of confirmation, and priestly beards and monkish tonsures were the source of conflict but not schism.其他分歧的問題，如獨身的神父，使用酵餅在聖體主教的控制權聖禮的確認，並祭司鬍鬚和monkish tonsures是衝突的根源，而不是分裂。
Of all the institutions that the medieval Christian empire shared, the political was the first to collapse.所有機構，中世紀的基督教帝國共享，政治是第一個崩潰。 In the West during the fifth century imperial authority fell before invading barbarian kings.在西方國家在第五世紀帝國權威下降野蠻人入侵前國王。 Increasingly the Roman patriarch, the pope, filled the power vacuum left by retreating politicians.越來越多的羅馬主教，教宗，填補了權力真空撤退留下的政治家。 The lines between secular and ecclestical authority were hopelessly blurred.之間的界限世俗和ecclestical權威絕望模糊不清。 On the other hand, in Constantinople, where imperial power was still strong, Christian emperors continued to preside over an integrated Christian society.另一方面，在君士坦丁堡，在那裡皇權仍然強勁，基督教皇帝繼續主持綜合基督教社會。 As heirs of Constantine, Byzantine emperors dominated the administration of church and state in the style still known as caesaropapism.作為繼承人君士坦丁，拜占庭皇帝統治的管理教會和國家的風格仍然被稱為caesaropapism 。
Theology in the East was speculative, with important decisions submitted to a collegial - concilliar system in which all the patriarchs, the bishops of Constantinople, Antioch, Alexandria, Jerusalem, and Rome, played an important role.神學在東是投機性的，具有重要的決定提交給一個集體-c oncilliar系統中所有的始祖，主教們的君士坦丁堡，安提阿，亞歷山大，耶路撒冷和羅馬，發揮了重要作用。 It was fully acknowledged that the bishop of Rome had pride of place and certain rights of review over the other four.它充分承認羅馬主教曾驕傲的地方和某些權利進行審查的其他4個。 As early as the pontificate of Leo I (440 - 61), however, Roman patriarchs demanded more power.早在教皇的利奧一世（ 440 -6 1） ，但羅馬始祖要求更多的權力。 Matters were made more difficult by the rise of Islam and new barbarian attacks in the seventh and eighth centuries.事項提出了更加困難的崛起伊斯蘭教和新的野蠻襲擊，第七和第八世紀。 The West became even more isolated, and when contacts between Rome and Constantinople were resumed the gulf between East and West had widened.西方國家變得更加孤立，當羅馬之間的接觸和恢復君士坦丁堡之間的鴻溝東非和西非擴大。
The filioque controversy seems to have originated in sixth century Visigothic Spain where the Arian heresy was endemic.該filioque爭議似乎起源於六世紀Visigothic西班牙的亞略異端是特有的。 The Arians claimed that the first and second persons of the Trinity were not coeternal and equal.該Arians聲稱，第一和第二人的三位一體沒有coeternal和平等。 In an effort to enforce traditional theology, Spanish churchmen added a phrase to the Nicene Creed, "ex Patre Filioque," which amended the old form to state that the Holy Spirit proceeded from the Son as well as from the Father.為了加強傳統的神學，西班牙教會增加了詞組的尼西亞信經“ ，前Patre Filioque ” ，修訂舊的形式指出，聖靈從子以及來自父親。 However, it had been agreed in the fourth century that no change in the wording of the creed, except by conciliar consent, was possible.然而，它已同意在第四世紀，沒有改變的措辭，信仰，除由conciliar同意，是有可能的。 To the theologically sophisticated East, the filioque phrase seemed to challenge not only the universal creed, but also the official doctrine of the Trinity.如果神學複雜的地區， filioque詞組似乎挑戰不僅是普遍的信仰，而且還正式學說的三位一體。 When the issue was raised during the reign of Charlemagne (768 - 814), the papacy seemed to agree. Pope Leo III, while approving the spirit of the filioque, warned against any alteration in the wording of the creed.當有人提出問題，在查理曼時代（ 768 -8 14）中，教皇似乎同意。教皇利奧三世，而批准的精神， f ilioque警告說，反對任何改變措辭的信條。
It was the fusion of the filioque controversy with the rise of papal power that created the great crisis of 1054.這是融合filioque爭議的崛起教皇權力，創造了巨大的危機， 1054 。 The "reform" papacy of the eleventh century established itself on the right of the pope, as apostolic heir of Peter, to absolute power over all Christian people and institutions.在“改革”教皇在11世紀確立了自己的權利，教皇，因為使徒彼得的繼承人，以絕對權力所有基督教人士和機構。 Such claims had been rejected by the early church councils.這種說法已被否決的早期教會理事會。 To Eastern patriarchs Christ's charge to Peter in Matt. 16:18 - 19 was shared by all the apostles and their spiritual heirs, the bishops.東區始祖基督的收費彼得馬特。 16:18 -1 9是所有國家的共同宗徒和他們的精神繼承人，主教。 In 1054 Pope Leo IX (1048 - 54) sent a delegation headed by Cardinal Humbert of Silva Candida to discuss the problems between the papacy and Constantinople.在1054教皇利奧九（ 1048年至1054年）派遣了一個代表團由紅衣主教亨伯特的席爾瓦念珠菌，討論的問題之間的教皇和君士坦丁堡。 Disaster followed.災害之後。 The Patriarch of Constantinople.在君士坦丁堡牧首。 Michael Cerularius, rejected both papal claims and the filioque.邁克爾瑟如拉留，都拒絕了教皇的要求和filioque 。 The Western legates accused Constantinople of having altered the Nicene Creed.西方指責君士坦丁堡legates有改變了尼西亞信經。 In the end, Cardinal Humbert deposited a Bull of Excommunication against Michael Cerularius on the altar of the Hagia Sophia, and the Great Schism was official.最後，樞機亨伯特交存紅牛的教會對邁克爾瑟如拉留的祭壇上的聖索菲亞，以及大分裂是官員。
Thereafter, efforts were made at reunion.此後，作出努力，在團聚。 As the Muslim Turks advanced on the Byzantine Empire in the high Middle Ages, Eastern Christians were in desperate need of relief from their Western brethren.作為穆斯林土耳其人先進的拜占庭帝國在高中世紀，東方基督徒迫切需要救濟的西方兄弟。 However, all such hopes ceased when, in 1204, an army of crusading knights from the West sacked Constantinople.然而，所有這些希望停止時，在1204 ，一個軍隊的十字騎士從西解僱君士坦丁堡。 Eastern Christians never recovered from this outrage.東部基督徒從來沒有從這個義憤。 In recent years effort to reconcile the Roman Catholic and Greek Orthodox churches have failed.在最近幾年的努力調和羅馬天主教和希臘東正教教堂都失敗了。 In 1965, Pope Paul VI lifted the ban of excommunication against Michael Cerularius. 1965年，教皇保羅六世解禁的罰對邁克爾瑟如拉留。 However, the problem of papal rule has been rendered more difficult by nineteenth century Roman declarations of papal infallibility.然而，問題的教皇規則已經變得更加困難了十九世紀的古羅馬教皇的聲明犯錯誤。 The wording of the creed has not been settled.的措辭信仰沒有得到解決。
CT
Marshall馬歇爾的CT
(Elwell Evangelical Dictionary)
（規矩福音字典）
Bibliography
目錄
F Dvornik,
Byzantium and the Roman Primacy; J Pelikan, The Spirit of Eastern Christendom
(600 - 1700); S Runciman, The Eastern Schism; P Sherrad, The Greek East and the
Latin West; T Ware, The Orthodox Church. F Dvornik ，拜占庭和羅馬的Primacy ;
J伯利坎，本著東基督教（ 600 -1 700） ;語朗西曼，東部分裂; P S herrad，希臘東亞和拉美西; Ť件，東正教會。
(Editor's Note: The linked article from the Catholic Enecyclopedia does not meet the usual standards that BELIEVE sets for included articles. The tone of the article is substantially biased toward the Catholic Church and against the Orthodox Church and all other Churches, which would normally eliminate it from consideration. However, the Great Schism was and is such a large event in the history of Christendom, that we felt the need to present both the Catholic and Orthodox perspectives. Our hope is to enable a reader to be able to read and ponder both sides of this important issue, even though both sides' presentations are very biased.) Eastern Church （編者注：聯繫文章的天主教Enecyclopedia不符合通常的標準，相信集包括條款。調子的文章大大偏袒天主教會和對東正教教會和所有其他教會，這通常會消除從審議。然而，大分裂是，就是這樣一個大型賽事歷史上的基督教，我們認為有必要提出的天主教和東正教的觀點。我們的希望是使讀者能夠閱讀與思考雙方對這一重要問題，儘管雙方的陳述是非常有偏見的。 ）東部教會
(Editor's Note: The following article does not meet the usual standards that BELIEVE sets for included articles. The tone of the article is substantially biased toward the Orthodox Church and against the Catholic Church, which would normally eliminate it from consideration. However, the Great Schism was and is such a large event in the history of Christendom, that we felt the need to present the Orthodox perspective. As we understand it, any actual scholarly Orthodox works on this subject have never been yet translated into English. Our hope is to enable a reader to be able to read and ponder both sides of this important issue, which will hopefully soon be resolved by the two Churches.) （編者注：本文不符合通常的標準，相信集包括條款。調子的文章大大偏袒東正教和反對天主教教會，這將消除通常從審議。然而，大分裂是，就是這樣一個大型賽事歷史上的基督教，我們認為有必要提出的東正教的觀點。據我們了解，任何實際的學術作品東正教就這個問題從來沒有翻譯成英文。我們希望使讀者能夠閱讀和思考雙方的這一重要問題，希望這將很快得到解決的兩個教會。 ）
The movement toward the unity of the Christian Churches today demands a knowledge of the beliefs of others as well as of one's own beliefs, in order to provide a climate for unity through a better understanding of each other's faith.在走向統一的基督教會今天要求了解他人的信仰，以及自己的信念，為了提供一個團結的氣氛通過更好地了解對方的誠意。 A blind acceptance of the teachings and beliefs of any Church with which unity is sought, or an indifference toward one's own beliefs and teaching will not be a solid basis for unity among the Christian Churches.盲目接受的教義和信仰的任何教會與團結，是要求，或漠不關心對自己的信仰和教學將不會是一個堅實的基礎團結基督教。
A Christian interested in the unity of the Churches should oppose both bigotry and indifference.基督教有興趣的團結教會都應該反對偏見和冷漠。 He ought to study his own faith and the beliefs of others in the past and in the present with humbleness and sympathy; to invoke the grace of God to guide his understanding of both views; to distinguish between divine truths for salvation and the customs and practices of his Church and of the various other Churches.他應該研究自己的信仰和他人的信仰在過去和現在的謙遜和同情;援引上帝的寬限期，以指導自己的理解這兩種觀點;區分神的救恩真理和習俗和慣例他的教會和各種其他教會。
If a unity is sought between the Eastern Orthodox Church and the Roman Catholic Church, it is indispensable that the reasons and causes for separation between these Churches be carefully studied in the light of the circumstances and personalities of the time when the separation took place.如果一個團結之間尋求東正教和羅馬天主教會，這是必不可少的理由和原因，區分這些基督教協進會進行認真研究，根據當時的情況和人物的時候，發生了分離。
When the Church was One and Undivided, proclaiming the same beliefs and having the same type of administration, the Eastern branch protested against the Western because of the latter's innovations, which were foreign to the beliefs and practices set forth by the Seven Ecumenical Synods of the first eight centuries. The claim of the primacy of the Bishop of Rome, which later resulted in the proclaiming of his infallibility, is considered the main cause of separation of the Western branch from the Eastern.當教堂之一的，不可分割的，宣布同樣的信念和具有相同類型的政府，東分行抗議西方，因為後者的創新，這是外國的信仰和習俗所規定的七個基督教的Synods前8世紀。索賠的首要羅馬主教，後來的結果是宣布他犯錯誤，被認為是主要原因分離西方分行來自東歐。
A concise study of the events and incidents of this separation - called the Great Schism - is presented in the following pages in order to furnish facts necessary for a better understanding and eventual answer for the unity of these Churches in the future.簡要研究的事件和事故的分離-所謂的大分裂-是在下列網頁中，以便提供必要的事實，為更好地了解和最終答案的統一，這些教會的未來。 Innovations formulated by the Roman Catholic Church after the Schism are innumerated.創新制定的羅馬天主教會分裂後的innumerated 。
Although the Bishops of the undivided Church were (and are) equal to each other in the administration of the liturgical rites and the teaching, they began to differ in rank according to the valuation of the places where their Sees were located.雖然主教的教會的分割是（和）等於對方的行政禮儀習俗和教學，他們開始向不同的級別根據估值的地方，他們看見了位置。 Rome, Alexandria and Antioch were prominent cities, Metropolis, in those days.羅馬，亞歷山大和安提被突出的城市，大都市，在那些日子裡。 Their Bishops were Metropolitans, and the Bishop of Rome was given the honorary precedence only because Rome was then the political capital of the world.他們的主教是大城市，以及羅馬主教被授予榮譽優先不僅是因為羅馬當時的政治資本的世界。 Later, the Bishops of the capitals of all political Provinces were called Archbishops. When the Emperor moved his Seat from Rome to Constantinople, the Archbishop of latter was given equal reverence with that of Rome "because Constantinople was the 'King's city' "; later in 587, the honorary title of "Ecumenical" was bestowed on him, too.後來，主教首都的所有政治省被稱為大主教。當皇帝將其座椅從羅馬到君士坦丁堡大主教後者是平等崇敬與羅馬“ ，因為君士坦丁堡是'國王的城市” ;後在587 ，榮譽稱號的“基督教”是賦予他太多。 By 451 the Bishops of Rome, Constantinople, Alexandria, Antioch and Jerusalem were called Patriarchs, of whom only two remained free after the inroads of the Moslems (7th century): that of Rome in the West, and Constantinople in the East, both equal in rank and reverence.由451個主教，羅馬，君士坦丁堡，亞歷山大，安提阿和耶路撒冷在內的被稱為始祖，其中只有兩個仍然是免費的進展後對穆斯林（公元7世紀） ：是羅馬在西方，和君士坦丁堡的東，都平等在排名和崇敬。 Later, the attempted abolishment of the equal rank status of both Seats was the main cause of the Great Separation.後來，試圖廢除同等地位的兩個座位的主要原因是，大離職。
The Bishop of Rome, even today in the 20th century, insists that he has a primacy of jurisdiction over all Churches, including the Patriarchs of the East.羅馬主教，甚至今天在20世紀，堅持認為，他有一個至高無上的管轄權所有教會，包括始祖的地區。 He claims they should be subject to him since "he is not only Bishop of Rome and the Patriarch of the West but also the Vicar of Christ on Earth, the successor of St. Peter, and the Supreme Pontiff".他聲稱，他們應服從他，因為“他不僅是羅馬主教和主教的西方，而且牧師的基督在地球上，繼承聖彼得，和最高法院的教皇” 。 Pope Pius XII in 1955 called upon the "Uniat" Church to use its utmost to bring the Orthodox Churches to the "fold".庇護十二大在1955年呼籲“ Uniat ”教會使用其最大努力使東正教會的“倍” 。 The Eastern Orthodox is told that it would not be necessary to change any of the teachings or customs of the Orthodox Church but to submit himself under the Pope's jurisdiction; that is, to lose every right of freedom and independence.在東正教是說，就沒有必要改變任何教義或海關的東正教教堂，但提出自己的教皇的管轄範圍，即喪失一切權利的自由和獨立。 In other words, unconditional surrender under the Pope's yoke is asked.換言之，無條件投降根據教宗的枷鎖是問。 But the principles of the democratic government of the Eastern Orthodox Church is its very foundation.但是，原則的民主政府的東正教是它的根本基礎。 The "Conscience of the Church" is its supreme authority and the infallible guidance to proclaim the truth of Salvation, as was the case for centuries for the Western Church, too.在“良知的教會”是其最高權威和可靠的指導宣布救國真理，如百年的西方教會了。 The question as to the supremacy of the Pope was the main cause of the separation of the Eastern and Western Churches.的問題，至高無上的教皇的主要原因是分離的東歐和西歐基督教協進會。 Is it a true claim?這是一個真正的人？ How and when did the Popes start to claim such authority?如何和什麼時候開始的教皇聲稱這種權力？
The roots of the claim of supremacy of the Bishop of Rome over the political and ecclesiastical leaders are to be found in the traditions of pagan Rome here the Emperor was the supreme Pontiff.的根源索賠至高無上的羅馬主教的政治和宗教領袖都在傳統的羅馬異教徒皇帝在這裡是最高教宗。
Millions of early
Christians were persecuted and slaughtered because they refused to worship the
Emperor as God.數以百萬計的早期基督徒被迫害和屠殺，因為他們拒絕崇拜天皇的上帝。 Their precious sacrifice did not
destroy the super-throne; it was used merely to replace the pagan Emperor with
the Christian Pope.他們的寶貴犧牲並沒有摧毀的超級寶座，它只是被用來取代異教皇帝與教皇的基督教。
Thus, with that
background, some of the bishops of Rome invented and manufactured fictitious
theories of the pope's "divine right" to govern the affairs of State as well as
of the Church. The claims thereby divided the Church, which by nature and
principle was meant to be One; the bishops waged wars, created inquisitions,
forced on the West the Great Protest, and finally, developed theories as to
infallibility, and all of these in the name of
God!因此，在這種背景下，一些羅馬主教發明和製造的虛構理論的教皇的“神權”
，以管理國家事務以及教會。索賠從而分裂教會，其中的性質和原則意思是一個;主教發動戰爭，創建inquisitions
，被迫西大抗議，最後，發達國家的理論為犯錯誤，所有這些以真主的名義！
These fictitious theories, which were destined to be accepted as true for some centuries, though later recognized distinctly as the most cleverly manufactured falsehoods are three: The Pseudo-Clementines, the Pseudo-Isidorian Decrees, and the Pseudo-Constantine Donation.這些虛構的理論，這是注定要被接納為真正的一些百年，但後來承認明顯的最巧妙地製造謊言有三個：偽Clementines ，偽Isidorian法令，以及偽君士坦丁捐贈。
The Pseudo-Clementine writings are false "Homilies" (discourses) falsely attributed to the Bishop of Rome Clement (93-101), which attempted to restate the life of Apostle Peter.偽克萊門汀著作是虛假的“講道詞” （論述）虛假歸因於羅馬主教克萊門特（ 93-101 ） ，試圖重新生活的使徒彼得。 The purpose was one: the elevation of Peter over the other Apostles, especially Apostle Paul, and the elevation of the Seat of Rome over any other Bishop's Seat "Peter", it was claimed, "who was the most able of all (the others)' was called to illuminate the West, the darkest place of the Universe."其目的是一個：提高彼得比其他使徒，尤其是使徒保羅，以及海拔所在地羅馬的任何其他主教的座椅“彼得” ，有人聲稱， “誰是最能所有（其他） '被稱為照亮西方，最黑暗的地方的宇宙。 “
The "Homilies" were written to fit the misleading interpretation of Matthew 16:18,19, that "You art Peter, and on this rock I will build my church ... and I will give you the keys of the kingdom of heaven ".在“講道詞”寫適合誤導性的解釋馬修16:18,19說， “您最先進的彼得，並在此岩石，我將建立我的教會...我會給你鑰匙的天國” 。 It is misleading because the word "rock" does not refer to Peter, but to the faith that "You are the Christ, the Son of the living God" (v. 16).這是誤導性，因為這個詞“岩石”並沒有提及彼得，而是相信“你是基督，兒子的生活上帝” （訴16 ） 。 There is not one sign of the primacy of Peter over the other Apostles mentioned in the Bible, and if a primacy was intended, a decision of such importance and magnitude certainly would have been mentioned in the Bible in unambiguous language.沒有一個標誌的首要彼得比其他使徒中所提到的聖經，如果首要目的是，決定這種重要性和規模肯定會被提到的聖經無誤的語言。 In many cases the opposite is true; Paul wrote to Galatians, "I withstood him, (Peter) to the face, because he was to be blamed" (2:11); besides, it is well known that Peter thrice denied Christ.在許多情況下正好相反;保羅寫信給加拉太， “我頂住他（彼得）的臉，是因為他受到指責” （二點11分） ;此外，眾所周知，彼得三次否認基督。 Peter did not found the Church of Rome; he actually remained in Antioch for many years before reaching Rome.彼得並沒有發現羅馬教會;他實際上仍留在安提阿多年才能到達羅馬。 To say that as Christ reigns in Heaven, Peter and his successors, the popes, govern the Earth, is a statement alien to the spirit of the Gospel and the understanding of the early Church.如果說，作為基督籠罩在天堂，彼得和他的繼任者，在教皇，執政的地球，是一個陌生的聲明的精神，福音和了解早期教會。 Christ was and is the cornerstone and the Head of the Church, consisting of all members of His Body. (cf. Col.1:24).基督和基石，並負責教會，全體成員組成，他的身體。 （參見Col.1 ： 24 ） 。
These Decrees are a collection, arranged in the 9th century, consisting of canons of synods as well as the Pope's false decrees, which were added later.這些法令是一個收集，安排在9世紀，由大砲的synods以及教宗的虛假法令，這是後來補充說。 For these decrees it is said that "No other illegitimacy in the history of the world was made with such cleverness, and no other forgery has such results", as a great historian wrote.對於這些法令，這是說， “沒有任何其他非法在世界歷史上是這樣聰明，並沒有其他偽造了這樣的結果” ，是一個偉大的歷史學家寫道。 The illegitimacy lies in the skilled counterfeiting of canonical sources in such a way that the supremacy of the Pope was its concrete results.該非法在於熟練偽造典型來源等方式，至高無上的教皇是其具體的成果。 The Priesthood, they concluded, is above political authority; and the head of the Priesthood is the Pope; the Pope then is the "Head of the Universe" ( caput totius orbis ).牧師，他們得出結論，首先是政治權威和領導鐸是教皇的教皇然後是“元首的宇宙” （ 人均totius奧比斯 ） 。 This "conclusion" was supported by another clever forgery that Constantine the Great left to the Pope the political power of his position in Rome as a Donation to him!這個“結論”得到了另一個聰明的偽造的君士坦丁大帝留給教宗的政治權力，他在羅馬的地位作為一個捐贈給他！
These highly skilled pieces of forgery only awaited a master to enforce them - Pope Nicholas I. Pope Nicholas I (858-867), a strong-willed personality, called them "ancient monuments" and imposed them upon the bishops and political authorities of the West.這些高度熟練件偽造只有等待主人執行這些-教皇尼古拉斯一教皇尼古拉一世（ 8 58-867） ，一個意志堅定的個性，他們所謂的“古蹟” ，並實行他們的主教和政治當局西。 It was said of him that "Nicholas made himself Emperor of all the world."有人說，他說， “尼古拉斯言皇帝本人所有的世界。 ” After the period of ill fame of the popes and clergy these forgeries became the official rules for the new reform and moral uprightness of the clergy.後時期的罵名的教皇和神職人員這些偽造成為正式規則的新的改革和道義上的浩然正氣的神職人員。 Thus the Pseudo-Isidorian decrees had prevailed and established the "primacy" of the Pope. Historians as well as Catholic scholars recognize that these "Decrees" have been proven as forgeries; but nevertheless they were used as the foundation for the supremacy of the Pope. How long will the popes themselves continue to believe in the strength of their house without a solid foundation?因此，偽Isidorian普遍存在的法令，並成立了“至高無上”的教皇。歷史學家以及天主教學者認識到這些“法令”已被證明是偽造的;但它們被用來作為基礎的至高無上的教皇。多久教皇將自己繼續相信的力量，他們的房子沒有了堅實的基礎？ The popes continue attempting to conquer all churches and especially the Eastern Orthodox Church by using a new instrument: the Uniat Church.教皇繼續嘗試征服所有的教堂，尤其是東正教用一個新的工具：教會的Uniat 。 "Return back to the fold" is a plea which is heard time and again. “返回到倍”是一個認罪這是聽取了一次又一次。 Possibly it results from a religious inferiority complex as far as the trust and historical facts are concerned. The Eastern Church is "the pillar and bulwark of the truth " which has been preserved by it "everywhere, anytime" against the undue claims or encroachments by the See of the West.它的結果可能是從宗教自卑情結盡可能的信任和歷史事實的關注。東部教會“的支柱和支柱真相”一直保存了它“世界各地，隨時”對不正當的要求或侵占所該見的西方。 The "fold" is where the "truth" is taught; where the One only Shepherd is recognized as its Head, Jesus Christ.在“倍”是在“真相”是教;在一個只有牧羊人被確認為團長，耶穌基督。 To that "fold" the Western Church is called to join by abolishing the "innovations" and the pretext of supremacy of the Pope at the expense of the "fold".若要說， “倍”的西方教會被稱為加入取消了“創新”和藉口至高無上的教皇為代價的“倍” 。
Four separations between the Eastern and Western parts of the Undivided Church took place without an official statement of schism, and they lasted from 15 to 50 years until the churches resumed their union again.四離職之間的東部和西部地區的教會不隔發生在沒有官方聲明的分裂，並持續15至50年，直到教會恢復其工會一次。 The great and last schism resulted from a chain of events between the Western and Eastern parts of the Church which lasted for approximately two hundred years (863-1054).偉大的和最後的分裂是由於一連串的事件之間的西歐和東歐地區的教會歷時約二百年（ 863-1054 ） 。 At the beginning and the end there were some acts of excommunications on both sides.在開始和結束有一些行為excommunications雙方。 During this period of silence, indifference and hatred dominated both sides, ruining the last fortress of the Union.在此期間的沉默，冷漠和仇恨為主的雙方，敗壞了最後的堡壘的聯盟。
Photius, a prominent layman, the chief Secretary of State, whose "virtue, wisdom and competence were universally acknowledged", was appointed and elected (875) as Patriarch of Constantinople straight from the rank of layman, replacing Patriarch Ignatius. Pope Nicholas, seeing a favorable opportunity for interfering in Eastern affairs, appointed himself as judge over two conflicting parties by his own authority and rejected the election of Photius. He asserted on the one hand that Photius had been made Patriarch without his approval, an unprecedented claim, and on the other hand that he had been raised within a single week from a mere layman, to the rank of Archbishop. Photius ，一個突出的門外漢，首席國務秘書，其“美德，智慧和能力是舉世公認的” ，被任命和選舉產生（ 875 ）作為君士坦丁堡牧首連續的軍銜由外行，取代主教伊格內修。教皇尼古拉斯，看到一個良好的機會，在東歐干涉內政，自己任命的法官對衝突雙方通過自己的權力和否決的選舉Photius 。他聲稱，一方面是Photius了主教沒有他的批准，一個前所未有的要求，並另一方面，他提出了在一個星期從僅僅是門外漢，以職級的大主教。 Of course, Pope Nicholas had no right to interfere in such an affair; therefore, the election was valid, as was the case with Ambrose, a bishop of Milan, and many other laymen who had been raised to high rank in the Church.當然，教皇尼古拉無權干涉這種事情，因此，選舉是有效的，如與劉漢銓，主教的米蘭，以及其他許多外行人誰提出了以高級別的教會。
Four years later, in 861, at a Synod in Constantinople both parties, Photians and Ignatians, decided in favor of Photius in the presence of the Pope's delegates.四年後，在861 ，在君士坦丁堡主教在雙方Photians和Ignatians ，決定有利於Photius存在教宗的代表。 Pope Nicholas, who was furious because the Eastern Church did not submit slavishly to his arbitrary demands, convened a Synod of his own in Rome in 863 and "excommunicated" Photius, the Patriarch of Constantinople. The Church ignored this additional provocation.教皇尼古拉斯，誰是憤怒，因為東歐教會沒有提交其盲目武斷的要求，召開了一個會議，他在羅馬自己的863和“逐出教會” Photius ，東正教君士坦丁堡。教會忽視了這一額外的挑釁。
Pope Nicholas, by the same arbitrary authority, attempted to detach the young Church of Bulgaria, which was founded by the Church of Constantinople and by Photius himself, from its allegiance to its Mother Church.教皇尼古拉斯，由同一任意權力，試圖脫離教會的青年，保加利亞，成立由教會君士坦丁堡和Photius本人，其效忠的母親教會。 Because of this anti-canonical activity of Pope Nicholas, Photius sent out in 867 his famous encyclical to the Patriarchs of the East accusing the Pope:由於這一反典型活動的教皇尼古拉斯， Photius發出了在他著名的867通諭的始祖東指責教宗：
Pope Adrian II, possessed by the same pride and ambition as his predecessor, exploited a psychological moment in Eastern affairs to achieve what Pope Nicholas could not.亞德二，擁有同樣的自豪和雄心作為他的前任，利用心理時刻在東歐事務要做到教皇尼古拉不可能的。 Emperor Basil, who was refused Holy Communion by Photius because he murdered his foster father, Emperor Michael, in 867 deposed Photius from his throne and brought back Ignatius.皇帝巴西爾，誰被拒絕聖餐的Photius ，因為他殺害他的養父，皇帝邁克爾，在867廢黜Photius從他的王位，並帶回伊格內修。 Pope Adrian II took advantage of this situation and demanded from Basil the condemnation of Photius, the common enemy.亞德二世利用了這一情況，並要求從巴西爾譴責Photius ，共同的敵人。 Emperor Basil convened a synod in 869, and by coersion brought the bishops to condemn Photius. Adrian's delegates and Basil forcibly and falsely obtained the acknowledgment that the Pope is the "supreme and absolute head of all the Churches, superior even to ecumenical synods".皇帝巴西爾召開了主教在869和coersion帶來的主教譴責Photius 。阿德里安的代表和羅勒強行和虛假得到承認，教皇是“最高和絕對領導的所有教會，甚至優於普世synods ” 。 This so-called eighth ecumenical synod (by the Western Church) has never been recognized by the Eastern Church, but after 10 years it was unanimously denounced by a great Synod in Constantinople, in 879, by Ignatians as well as Photians.這個所謂的第八屆基督教主教（西方教會）從來沒有承認的東正教會，但10年後人們一致譴責，一個偉大的君士坦丁堡主教，在879 ，由Ignatians以及Photians 。 This synod acknowledged the full justification of Photius and his manly stand against the Roman despotism.這主教承認的充分理由， Photius和他的男子漢立場，反對羅馬專制。 Photius is considered the unmovable rock against which all the heavy waves of slavery and domination have been broken. Photius被認為是岩石unmovable對所有重型一波又一波的奴役和統治已經被打破。 The Church thanks the Lord, its Head, for the inspiration of this great man by "whom the Eastern Church has managed to preserve intact both faith and freedom".教堂感謝上帝，它的頭，對於激勵這位偉人的“誰東正教會設法保存完好都信仰和自由” 。
Nevertheless, no official schism was pronounced by either Church until 1054.然而，沒有正式宣告分裂是由教會，直到第1054 。 During this period of approximately two hundred years a chill of silence prevailed.在此期間，大約二百年冷的沉默佔了上風。 Six generations were not sufficient to expel this evil element from the Church.六代不足以驅逐這一邪惡元素的教會。 The arbitrariness of human administration dominated fellowship and love, which are considered the substance and fruit of Christ's divine work and message.武斷的人力管理為主的獎學金和愛心，這被認為是物質和水果基督的神聖工作和信息。
The seal of separation which was placed on paper in 1054, dividing the Church into East and West, was brought to a head by an innocent act by the Patriarch Michael Cerularius.印章的分離是放在文件1054 ，分裂教會到東方和西方，被帶到了頭部，一個無辜的行為主教邁克爾瑟如拉留。 He wrote a letter to Bishop John of Trania in Italy enumerating the innovations which had been introduced by the Roman Church, and he begged him to give this letter a wide hearing in order that the truth might prevail.他寫了一封信給主教約翰Trania在意大利列舉的創新已經介紹了羅馬教會，他懇求他給這封信廣泛的聽證會，以便了解真相可能會佔上風。 This act apparently witnesses the fact that the Patriarch did not accept any sort of schism yet.這種行為顯然是證人的事實，牧首不接受任何形式的分裂尚未。 Pope Leo IX sent a sharp reply, severely rebuking the author of the letter.教皇利奧九發出了一個尖銳的答复，嚴厲譴責作者的信。
The Emperor of Constantinople, Constantine Monomathus, facing a threat of his political interest in Italy, had need of the Pope's help, and he sent a conciliatory reply asking him to send delegates to restore friendly relations.皇帝的君士坦丁堡，君士坦丁Monomathus ，面臨著威脅他的政治利益在意大利，有需要教皇的幫助下，他發出了和解的答复，請他派代表來恢復友好合作關係。 The Pope sent Cardinal Humbert with a different mission, which he fully executed.教宗樞機亨伯特發出了不同的使命，他充分執行。 Humbert did not meet the Emperor or the Patriarch, but he laid on the altar of the Church of Saint Sophia in Constantinople a bull of excommunication against the Eastern Church, attempting to stigmatize it as "the repository of all the heresies of the past", and then hastily disappeared.亨伯特不符合皇帝或主教，但他奠定的祭壇上教會的聖索菲亞君士坦丁堡牛市的罰對東歐教會，企圖誣衊為“存放的所有歪理邪說的過去” ，然後匆匆消失。 The Patriarch in turn drew up a sentence of excommunication against the Western Church, signed jointly by the other Patriarchs.宗主教又擬定了一句罰對西方教會，共同簽署的其他始祖。 And thus the black seal kept closed the gates of the bridges between East and West.因此，黑色印章保持封閉的大門，橋樑東方與西方之間。
The ambition of the Popes (as we respectfully call the Bishops of Rome) was to subordinate the Eastern Church under their supremacy.野心的教皇（如我們恭敬地請主教羅馬）是從屬於東方教會根據其優勢。 The See of Rome was ancient and apostolic.該見的古羅馬和使徒。 Its bishops could, without any more interference from the Emperor, exercise a kind of political authority, too.其主教可以，沒有任何更多的干擾皇帝，行使一種政治權威，太。 They began very early to appear as a court of appeal, in the West, to which all problems should be submitted for solution.他們很早就開始出現的一個上訴法院，在西方，這是所有問題應提交的解決方案。 They found a pretext for their intrusion in the domestic quarrels at Constantinople during the 9th century in order to invade and dominate the entire Eastern Church.他們發現為藉口入侵其在國內的爭吵在君士坦丁堡在9世紀，以侵略和統治整個東方教會。
A Catholic scholar states that:天主教學者指出：
"... the Papacy, from and after the ninth century, attempted to impose, in the name of God, upon the universal Church a yoke unknown to the first eight centuries". “ ...教宗，從後9世紀，企圖強加，以真主的名義，對普世教會一未知的枷鎖前8世紀。 ”
The same attempt is in process today with the letter issued (1955) by Pope Pius XII, urging the Uniates to convert the Orthodox people and bring them under the Pope's rule.同樣的嘗試過程中今天發出的一封信（ 1955年）由教皇庇護十二，敦促Uniates轉換東正教的人，並將他們的教皇的統治。
Later, the Crusaders from the West forced the Greek Patriarchs of Antioch and Jerusalem to abandon their Sees and for sixty years imposed their cruel government on Constantinople (1204-1261), pillaging its resources and causing its eventual downfall. An effort at "reunion" was really an attempt to enslave the Eastern Church at the Pseudo-Synod of Ferrara-Florence (1438) where the representatives of the Eastern Church, by force, signed a statement of reunion.後來，十字軍從西方強迫希臘始祖的安提阿和耶路撒冷放棄自己看見和六十年實行殘酷的政府君士坦丁堡（ 1204年至1261年） ，掠奪其資源，並造成其最終垮台。努力在“團聚”實際上是企圖奴役東歐教會的偽主教的費拉拉，佛羅倫薩（ 1438 ）凡代表的東方教會，用武力，簽署了一項聲明，團聚。 Although it was proclaimed on July 6, 1439, it was never approved by the Church as a whole and was later denounced by a synod in Constantinople in 1451.雖然宣布1439年7月6日，這是從來沒有批准的教會作為一個整體，後來譴責了在君士坦丁堡主教在1451年。 Orthodoxy has suffered more from the Christian West than from the Moslem East.東正教受到了更多的來自西方基督教不是從穆斯林地區。 The downfall of Constantinople in 1453 put a tragic end to any effort at reunion.今年5月君士坦丁堡在1453年提出一個悲劇性結束任何努力團聚。
For approximately one thousand years the Eastern and Western Churches were united, without at least any open attempt of one to subordinate the other.大約一千年東方及西方教會的團結，至少沒有任何企圖打開一個服從其他。 The Eastern Church never has raised such a demand.東部教會從來沒有提出這樣的要求。 It has always respected the Holy See of Rome and its Bishop, who was considered to be "the first among equals". He abolished this brotherly relation with the other leaders of the Church and separated himself and the Western Church from the Eastern.它一向尊重教廷的羅馬和它的主教，誰被認為是“第一之間的平等。 ”廢除他這個兄弟關係的其他領導人，教會和失散本人和西方教會來自東歐。 The Eastern Orthodox Church did not accept the claim of the Pope and his attempt at supremacy because for hundreds of years the undivided Church never considered such a claim.東正教不接受索賠教皇和他的霸權企圖，因為數百年來的不可分割的教會從未考慮過這樣一個說法。 There is hope and a possibility of reunion.有希望和可能團聚。 It depends upon the Leaders rather than the people of both Churches and especially upon the Holy Father of Rome.它取決於領導人，而不是兩國人民的教會，特別是對聖父的羅馬。 The Separation took place in 1054 not because of a false dogma as was the case with heretics.分離發生在1054年而不是虛假的教條的情況就是與異端。 Both Sees and Churches exist up till today.這和基督教協進會看到存在直至今日。 That which has made the situation more difficult after the separation is that besides the stronger ambition of the Popes for their supremacy, the Western Church has created a new type of government and many "innovations" and dogmas, some of which can be considered as local customs.這使局勢更加困難後的分離是，除了強大的野心教皇的優勢，西方教會創造了一種新型的政府和許多“創新”和教條，其中一些可被視為地方海關。 Both Churches should accept the principles of affiliation and the Truths of faith which the one undivided Church knew in the first thousand years of our Lord.雙方應接受教會的原則，從屬關係和真理的信仰的一個不可分割的教會知道在第一一千多年我們的上帝。
Although the beliefs of the Roman Catholic Church are closer to the beliefs of the Orthodox Church than are those of any other churches, it is necessary to list a few of the innovations added by the Roman Church after the separation of the Western from the Eastern Church.雖然信仰羅馬天主教會更接近信仰東正教比任何其他的教堂，有必要列出的幾個創新增加的羅馬教會分離後，西方從東方教會。 Also, it is necessary to mention that the attitude of the Western section of the One Church, even before the Schism, was not free from arbitrariness.此外，有必要提及的是，態度的西方節的一個教堂，甚至在分裂，是沒有擺脫隨意性。 The Western branch tended to centralize administrative power, a characteristic inherited from the early Roman political tendencies toward a totalitarian government.西方分行往往集中行政權力，一個特點繼承了早期羅馬政治傾向走向極權主義的政府。 Following is the list of innovations.以下是名單中的創新。
The supreme episcopal jurisdiction of the Pope, who is called the Vicar of Christ (a title of the Roman pontiff dating from the 8th century) expresses his claim to universal jurisdiction and implies that the other bishops are not equal to him, but subordinate to him as his representatives - a claim that is foreign to the ancient Church.最高主教管轄的教宗，誰被稱為基督的牧師 （標題羅馬教皇追溯到8世紀）表示要求普遍管轄權，意味著其他主教並不等於他，但他的下屬作為他的代表-一個聲稱是外國的古老教堂。
In 1870 the Roman Catholic Church, at the Vatican Council, declared that infallibility (the inability to err in teaching the revealed truth) was attached to the definition of the Pope in matters of faith and morals, apart from the consent of the Church. The Vatican Council declared:在1870年羅馬天主教會，在梵蒂岡理事會宣布，犯錯誤（不能犯錯誤的教學中發現真理）是重視的定義，教皇在信仰方面和道德，除了同意的教會。的梵蒂岡理事會宣布：
"Jesus Christ has three existences. His personal existence, which Arius denied; His mystical existence in the Sacrament of the Holy Eucharist, which Calvin denied; and His other existence, which completes the first two and through which He lives constantly, namely His authority in the person of His Vicar on Earth. The Council, maintaining this third existence, assures the world that it possesses Jesus Christ." “耶穌基督有三個存在。他個人的存在，這阿里烏斯否認;他的神秘的存在聖聖體聖事，其中卡爾文否認和他的其他存在，它完成了前兩個，並通過這些不斷，他的生命，即他的權威在人的牧師，他在地球上。理事會，保持第三的存在，保證了世界，它擁有耶穌基督。 “
Herein, the Synods were abolished.在此，對Synods被廢除。
The insertion of the phrase filoque , meaning "and the son", in the eighth article of the Nicene Creed, to read that the Holy Spirit proceeds not only from the Father but also from the Son as well, perverts the theological teaching of the Gospel and the Undivided Church (John 15,26; Acts 2,33).插入短語filoque ，意思是“和兒子” ，在第八條的尼西亞信經，改為聖靈的收益不僅來自父親，還從孫以及，變態的神學教學的福音無隔膜和教會（約翰15,26 ;行為2,33 ） 。
Purgatory is an intermediate state where souls are made clean for paradise by expiatory suffering, according to the Roman Church.煉獄是一種中間狀態下的靈魂是乾淨的天堂的expiatory痛苦，根據羅馬教會。 It is a place or state for penitent souls departing this life cleansed from venial sins and temporal punishment due to remitted mortal sins.這是一個地方或國家的懺悔的靈魂離開這輩子從venial清洗罪孽和顳處罰由於匯往致命的罪孽。 In the Roman Church, indulgences are a remission by those authorized of the temporary punishment still due to sin after sacramental absolution either in this world or in purgatory.在羅馬教會， indulgences是緩解這些授權的臨時處罰仍欠罪孽聖赦免後，要么在這個世界上，還是在煉獄。
In 1854 a council of the Vatican pronounced the new teaching that the Virgin Mary was born without original sin, a statement not found either in the Holy Scriptures or in Sacrad Tradition. (The Undivided Church taught and teaches the virgin birth of Jesus Christ only) The Orthodox Church honors highly the Virgin Mary as the Theotokos, the unique personality chosen by God to serve the highest mission toward the salvation of mankind in the Incarnation of Jesus Christ.在1854年理事會梵蒂岡宣布新的教學的聖母瑪利亞出生沒有原罪，一份聲明中也沒有發現在聖經或Sacrad傳統。 （不可分割教會教教處女耶穌基督誕生的唯一）東正教會榮譽高度的聖母子，獨特的個性選擇的上帝服務的最高使命對拯救人類的道成肉身的耶穌基督。
The assumption (bodily ascension) of the Virgin Mary was pronounced as a dogma in 1952 by the Pope of the Rome Church.假設（身體升天）的聖母是明顯的教條在1952年由教皇的羅馬教會。 This belief is not found in the Scriptures nor is it found in the Sacred Tradition.這種信念是沒有發現聖經，也不是發現了神聖的傳統。
(EDITOR'S NOTE: that date might actually be 1950.) （編者注：此日期實際上可能是1950年。 ）
Baptism, which originally was an immersion of the body of the faithful in the water, was replaced during the 14th century in the Roman Church by sprinkling.洗禮，這原本是一個沉浸在身體的忠實的水，改為在14世紀的羅馬教會的噴灌。
The invocation, or epiklesis , which is a prayer offered at the time of the change of the Holy Gifts (bread and wine), is omitted by the Roman Church, which uses only the scriptural words, "Take, eat ..."援引，或epiklesis ，這是一個祈禱提供了時間變化的神聖禮品（麵包和酒） ，省略了羅馬教會，其中僅使用聖經的話來說， “以，吃... ” and "Drink ye all of it ..."和“飲料業全部... ”
Unleavened bread is used by the Roman Church instead of leavened bread, which was the tradition of the Undivided Church.未發酵的麵包所使用的羅馬教會，還有一些不是麵包，這是傳統的無隔膜教會。
Holy Communion in the Roman Church is given to the layman only from the sanctified bread and not from the sanctified wine, which now is restricted to the clergy.聖餐在羅馬教會是給外行人只從神聖的麵包，而不是從神聖的葡萄酒，現在是受限制的神職人員。
Holy Unction is offered as last rites to the sick, an innovation of the eleventh century.羅馬塗是作為最後的儀式病人，一個創新的11世紀。
Divorce is not granted to the faithful in the Roman Church, which the Undivided Church issued.離婚不給予信徒在羅馬教會，該教會發出無隔膜。
Marriage of the clergy is prohibited, a restriction imposed in the later centuries against the decision of the First Ecumenical Synod (325 AD).婚姻的神職人員是禁止的，施加的限制在數百年後的決定第一基督教主教會議（ 325 AD ）的。
An historic event of great magnitude took place on Jan. 5, 1964, when Patriarch Athenagoras I and Pope Paul VI met in Jerusalem. Their "embrace of peace" and declaration of reconciliation was the first official act by the two churches since the Schism in 1054.一個歷史性事件，巨大發生在1964年1月5日，當主教亞山那哥拉我和教皇保羅六世在耶路撒冷會見。他們的“擁抱和平”和解宣言是第一個官方行動的兩個教會的分裂，因為在1054 。 Then in 1965 both churches lifted the anathemas and excommunications placed against one another in 1054.然後在1965年都取消了教堂anathemas和excommunications放在對彼此在1054年。 These great events however have not changed the actual status of each church, for the Schism still remains.這些大事但是並沒有改變實際狀況每個教堂，為分裂依然存在。 In addition, the unprecedented journeys of the Patriarch and the Pope to one another's See were the result of the lifting of historical obstacles.此外，前所未有的旅程的主教和教皇彼此的見的結果，解除對歷史的障礙。 This has led to dialogue between the two churches for the first time in 900 years.這導致了對話，兩國之間的教會第一次在900年。 These historical events are hopeful signs to resolving the problems of the Great Schism.這些歷史事件的一些有希望的跡象，解決問題的大分裂。
Pure Faith is a
living faith for all the members of the Mystical Body of
Christ.純粹的信仰是一種生活信念的所有成員的神秘機構的基督。 It is not the Faith of the technical
theologian nor of the narrow minded faithful.這不是信仰的技術神學也不是狹隘忠誠。
The Christian Faith does not require
knowledge of geometry as was the case with Plato's
philosophy.基督教信仰並不需要的幾何知識的情況就是與柏拉圖的哲學。 The theologian who is supposed to be
more versed in the Divine Revelation is not a teacher of his original theories
but rather an instructor of Truths, which have already been revealed and can be
accepted by all people on
faith.誰的神學家應該是更精通神的啟示不是一個老師，他原來的理論，而是一個教練的真理，已經發現和可以接受的所有人民的信念。
The Christian
faith is not a theory or erudition but a living element working in every sincere
Christian.基督教信仰不是一個理論或學問，而是生活元素工作的每一個真誠的基督徒。 The technical theological controversies
are only for the "pleasure of knowledge" of a very few people, but not for the
members of the Mystical Body of
Christ.該技術的神學爭論只為“快樂的知識”的極少數人，而不是成員的神秘機構的基督。 They are rather the personal
presuppositions of learned men, who have become entangled in the net they have
woven, from which they Cannot set themselves
free.而他們的個人預設的教訓男人，誰也糾纏在淨他們編織，從他們無法確定自己的自由。 Some technical theologians and others
with a talented and dynamic personality, on occasions of strong disagreement or
in an assumption of a new movement, have separated themselves or led their
followers out of the Mystical Body of Christ, the Undivided and Ecumenical
Church.一些技術性的神學和其他人才和充滿活力的個性，對幾次強有力的分歧或在一個假設的一個新的運動，本身已離職或導致了其追隨者的神秘機構的基督，無隔膜和基督教教會。
Their followers
have never understood the, deep theological arguments involved; they never have
followed such a leader with a sound conviction of keeping the venerable Faith
intact.他們的追隨者從未理解，深刻的神學論點參與;他們從來都遵循這樣一個領導人，一個健全的信念，使古老的信念不變。 They have followed him because of human
motives and superficial justifications.他們跟著他，因為人的動機和膚淺的理由。 Neither the leaders nor the followers
have stood united in the very Mystical Body of Christ to fight, if necessary,
for the restoration of any faulty direction or corruption of the other fellow
members of the one
Body.無論是領導人的追隨者，也沒有站在團結非常神秘機構的基督作鬥爭，如果有必要，為恢復任何錯誤的方向或反腐敗的其他成員的一個機構。
Instead they left and are disunited,
constituting what they believe to be a "new"
faith.相反，他們離開，並團結，構成了他們認為是一個“新”的信念。 But from such new groups others have
left also for a more "pure" faith, and so
on.但是，從這種新的群體其他人離開也更“純粹”的信念，等等。
All the churches of Christ today first
must return to the Truths of the Undivided Church, the Ecumenical Church, with
humbleness and repentance to restore the pure faith - "the unity of faith";
without a rigid conformity as far as customs and rites are
concerned.所有的基督教會今天首先必須返回到真理的不隔教會，普世教會，與謙卑和懺悔，恢復純信仰-“團結，誠信”
;死板不符合盡可能的習俗和宗教儀式關注。
The first five centuries of the
Christian era was the period during which the foundation of the Church was
established by the blood of its martyrs and the teaching and works of its great
Fathers.第5個世紀的基督教時代的期間的基礎教會建立了其血液中的烈士，教學和工程的偉大父親。 By the end of the 10th century the
separation of the One Church took place because of the human weakness of the
Church leaders in the administration and customs rather than from its
disagreement over the redemptive Truths of the Church. By the end of the 15th
century the movement began against the discrepancies of the current leaders of
the Western Church, but it went far beyond the anticipations of its
leaders.到了10世紀的分離，一個教堂舉行，因為人的弱點，教會領導人在管理和海關，而不是其分歧的救贖真理的教會。到了15世紀的運動開始對不一致的現任領導人的西方教會，但它遠遠超出了預期，其領導人。
Can we hope that at least by the close
of the 20th century we will complete the Hegelian trilogy of synthesis, ie the
unity of all churches?可我們希望，至少有密切的20世紀，我們將完成黑格爾的合成三部曲，即統一所有教堂？
For the Church of Christ was meant to
be one:對於基督教會的目的是一個：
"There is one body and one Spirit, just as you were called to the one hope that belongs to your call, one Lord, one faith, one baptism, one God and Father of us all, who is above all and in all" (Eph. 4:5-6). “有一具屍體和一名精神，就像你被稱為一個希望，屬於您的電話，一個上帝，一個信念，一個洗禮，一個上帝和父親的我們大家，誰是高於一切，在所有” （厄。 4:5-6 ） 。
We pray and we hope.我們祈禱，我們希望。
Greek Orthodox Archdiocese of America希臘東正教大主教美國
(Editor's Note: Other branches of the Orthodox Church hold differing views on many of these issues. In some cases, they even consider the date of the Great Schism to not be 1054 AD but 1204 AD when the Catholic Crusades sacked Constantinople.) （編者注：其他部門的東正教教堂舉行不同的看法很多這些問題。在某些情況下，他們甚至考慮日期的大分裂，以不公元1054年，但公元1204年時，天主教十字軍東征君士坦丁堡解僱。 ）
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