What is the difference between Christians and Orthodox. Fundamental differences between Orthodoxy and Christianity

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Orthodoxy

Orthodoxy is the name of the Christian denomination, to which the Russian, Greek, Serbian, Montenegrin, Romanian, Slavic churches in the Austrian possessions, Greek and Syrian in the Tyption possessions (the Patriarchates of Constantinople, Antioch, Alexandria and Jerusalem), Abessinian.

The name P. - or Jodoxia - is first encountered by Christian writers of the 2nd century, when the first formulas of the teachings of the Christian church appear (by Clement of Alexandria, by the way), and means the faith of the whole church, as opposed to the heterodoxy of heretics - heterodoxia (eterodoxia). Later, the word P. means the totality of the dogmas and institutions of the church, and its criterion is the invariable preservation of the teachings of I. Christ and the apostles, as set out in Holy Scripture, Holy Tradition and in the ancient symbols of the universal church. The name “or JodoxuV”, “Orthodox”, has remained with the Eastern Church since the separation from its Western Church, which adopted the name of the Catholic Church. In a general, common sense, the names "orthodoxy", "orthodox" are now often assimilated by other Christian denominations; for example, there is "orthodox Lutheranism" strictly following Luther's creed.

Tendency to abstract thinking about objects higher order, the ability for subtle logical analysis were the innate properties of the Greek folk genius. From this it is clear why the Greeks recognized the truth of Christianity more quickly and more easily than other peoples and perceived it more integrally and deeper.

Starting from the II century. educated and scientific people enter the church, in an ever-increasing number; from the same time the church starts school scientists in which worldly sciences are also taught, modeled after pagan schools. Between the Greeks and Christians there is a mass of scientists for whom the dogmas of the Christian faith have replaced philosophemes ancient philosophy and became the subject of an equally diligent study. The heresies that arose, starting from the end of the 1st century, intensifying to combine the newly appeared Christian teaching, now with Greek philosophy, now with elements of various Eastern cults, aroused extraordinary energy of thought in the theologians of the Eastern Church. In the IV century. in Byzantium the whole society was interested in theology, and even the common people, who talked about dogmas in the markets and squares, just as rhetoricians and sophists used to argue in city squares. As long as dogmas were not yet formulated in symbols, there was a relatively large scope for personal judgment, which led to the emergence of new heresies. Then the ecumenical councils appear on the stage (see). They did not create new beliefs, but only clarified and stated in brief and precise terms the faith of the church, in the form in which it existed from the beginning: they guarded the faith, which was also preserved by the church society, the church in its entirety.

The deciding vote at the councils belonged to the bishops or their deputies authorized by them, but both clergy and ordinary laity, especially philosophers and theologians, had the right to consultative vote (jus consultationis), who even took part in council debates, proposed objections and helped the bishops with their instructions. “With us,” say the eastern patriarchs in a letter to Pope Pius IX (1849), “neither the patriarchs nor the councils could introduce anything new, because we have the very body of the church, i.e., the church people, as the guardian of piety, who always desires to keep his faith unchanged and in harmony with the faith of his fathers.

In this way, the Orthodox East erected a majestic edifice of Christian doctrine. In 842, on the occasion of the final restoration of icon veneration, rite II was compiled in Constantinople, performed annually on the week of Orthodoxy (see XX, 831). The anathematisms of this rank constitute the formula of P. as the faith of the church (pistiV thV ekklhsiaV). Until the 11th century the whole christianity constituted one universal church. The Western Church at the ecumenical councils took an active part in the protection of the ancient faith of the church and in the creation of a symbolic church doctrine; insignificant ritual and canonical differences did not separate it from the eastern one. Only from the 11th century some local Western opinions - not only liturgical, like the doctrine of unleavened bread, but also dogmatic, like the doctrine of the filioque, produced a division between the churches of the east and the west. In subsequent times, the peculiar teaching of the Western Church on the scope and nature of the power of the Bishop of Rome caused a final rupture between the Orthodox and Western churches. Around the time of the separation of the churches, new peoples entered the Orthodox Church - Slavic, including the Russian people.

And in Russia there were moments of just as strong aspirations of society towards theology, as in Byzantium, in the centuries of cathedrals: in the time of Joseph Volotsky, later - in the time of the Likhuds, in Moscow and other cities, and in houses, and on the streets, and in all in public places, all argued and argued about questions of faith, at that time aroused by heresies. “Since the establishment of the rank of P. in the Eastern Church. says one Russian theologian, P. means, in essence, nothing more than obedience or obedience to the church, in which there is already all the teaching necessary for a Christian. as a son of the church, so in unconditional trust in the church Orthodox Christian finds the final rest of the spirit in a firm belief in the absolute truth of that which it is impossible for him to no longer recognize as truth, about which there is no longer any need to reason and there is no possibility of doubting.

For learned theology, the Orthodox Church gives its members wide scope; but in her symbolic teaching, she gives the theologian a foothold and a scale, with which she recommends conforming any religious reasoning, in order to avoid contradiction with "dogmas", with the "faith of the church." In this sense, P. does not deprive anyone of the right to read the Bible (as Catholicism deprives the laity of this right) in order to extract from it more detailed information about the faith of the church; but it recognizes the need to be guided in this by the interpretative works of St. the Church Fathers, by no means leaving the understanding of the word of God to the personal understanding of the Christian himself, as Protestantism does. P. does not elevate the teachings of the human, which is not contained in Holy Scripture and Tradition, to the degree of accounting for God-revealed, as is done in the papacy; it does not deduce new dogmas from the old teaching of the Church by inference (like the Catholic filioque). does not share the Catholic opinion about the higher human dignity of the personality of the Mother of God (Catholic teaching about her " immaculate conception”), does not ascribe to the saints beyond their due merits, much less assimilates divine infallibility to a person, even if it were the Roman high priest himself; Only the Church in its whole composition is recognized as infallible, insofar as it expresses its teaching through ecumenical councils. P. does not recognize purgatory, since he teaches that the satisfaction of the truth of God for the sins of people has already been brought once and for all by the suffering and death of the Son of God. Accepting the seven sacraments, P. “acquires the proper meaning of our bodily nature, as an integral part of the human being, sanctified by the incarnation of the Son of God,” and in the sacraments he sees not only signs of grace, but grace itself; in the sacrament of the Eucharist he sees the true body and true blood of Christ, into which bread and wine are transubstantiated.

The grace of God, according to the teachings of P., acts in a person, contrary to the opinion of the Reformed, not irresistibly, but in accordance with his free will; our own good works are credited to us, though not in themselves, but by virtue of the faithful assimilation of the merits of the Savior. Orthodox pray to the saints who have died, believing in the power of their prayers before God; they venerate the incorruptible remains of saints (relics) and icons. Not endorsing the Catholic doctrine of church authority, P. recognizes, however, the church hierarchy with its grace-filled gifts, and allows a significant share of participation in the affairs of the church on the part of the laity, in the rank of church elders, members of church brotherhoods and parish trustees (see A.S. Pavlov, "On the participation of the laity in the affairs of the church", Kazan, 1866). The moral teaching of Orthodoxy also has significant differences from Catholicism and Protestantism. It does not give indulgence to sin and passion, like Catholicism (in indulgences); it rejects the Protestant doctrine of justification by faith alone, requiring every Christian to express his faith in good works.

In the relationship of the church to the state, P. does not want to rule over it, like Catholicism, nor obey it in its internal affairs, like Protestantism; it seeks to preserve complete freedom of activity, leaving the touch of independence of the state in the sphere of its power, blessing any of its activities that are not contrary to the teachings of the church, generally acting in the spirit of peace and harmony, and in certain cases accepting help and assistance from the state. Two very important questions are hitherto unresolved definitively in the symbolic teaching of Orthodoxy. church, nor in theological science. First, the question of the ecumenical council. Metropolitan Philaret of Moscow (died 1867) thought that an ecumenical council was possible at the present time, but only under the condition of a preliminary reunification of the eastern and western churches. Much more widespread is the opposite opinion, according to which the Orthodox Church has in its entirety all jurisdiction, not only canonical, but also dogmatic, which it had from the very beginning.

Councils of the Russian Church, which were also attended by Eastern patriarchs (for example, the Moscow Cathedral of 1666-67) can rightly be called ecumenical (see A. S. Khomyakov’s letter to the editor of L "union Chretienne", in the second volume of his cit., on the meaning of the words "catholic" and "cathedral"), This was not done only "according to the humility of wisdom" of the Orthodox Church, and by no means because of the recognition of the impossibility of an ecumenical council after the separation of the eastern and western churches.

True, in the times following the seven ecumenical councils, external historical the conditions of the Orthodox East were not favorable for the flourishing of religious thought and for the convening of ecumenical councils: some of Orthodox peoples obsolete, others - just then began to live a historical life. The difficult political circumstances in which the Orthodox East has hitherto found itself leave little opportunity for the activity of religious thought to this day. Nevertheless, there are many new facts in the history of P., testifying to the ongoing law-positive activity of the church: such are the messages of the Eastern patriarchs about the Orthodox faith, written in response to requests from Western churches and received a symbolic meaning. They solve many important dogmatic questions of church teaching: about the church, about divine providence and predestination (against the Reformed), about Holy Scripture and Holy Tradition, etc. These messages were compiled at local councils, but approved by all Eastern churches.

Another important question, which has hitherto been unresolved neither in the symbolic teaching of the Orthodox Church, nor in its scientific theology, concerns how to understand from the Orthodox point of view the doctrine of the development of dogma, so widespread in the West. Metropolitan Filaret of Moscow was against the term "development of dogma", and his authority greatly influenced our theology. “In some of your student writings,” he wrote to Innokenty, the rector of the Kyiv academician, in 1836, “they say that the dogmas developed over several centuries, as if they were not taught by Jesus Christ, the apostles and sacred books, or were secretly abandoned small seed.

Councils defined well-known dogmas and by definition protected newly emerging ones from false teachings, and did not develop dogmas again” (“Christ. Reading”, 1884). “After 1800 years of existence, the Christian church is given for its existence new law- the law of development,” he wrote about the petition of the Anglican Palmer to reunite him with the Orthodox Church. Recalling the anathema to which the Apostle Paul subjects even an angel from heaven, who would preach the gospel otherwise than as the gospel of Christ's faith is proclaimed in Holy Scripture, Met. Filaret said: “When they propose the development of dogmas, it is as if they say to the apostle: take back your anathema; we must evangelize more, according to the newly discovered law of development. They want to subordinate the divine cause to the law of development, taken from the tree and the grass! And if they want to apply the cause of development to Christianity, how can they not remember that development has a limit?” According to A. S. Khomyakov, the movement in the field of dogmatic teaching, which was in the 4th century. and expressed both in the activities of the ecumenical councils, and in the scientific and theological works of individual church fathers (Athanasius, Vasily Vel., two Grigorievs, etc.). does not appear to be a development of dogmas, but analytical development Orthodox dogmatic terminology, which is consistent with the words of Vasily Vel. : "dialectic is a fence for dogmas".

In the same sense, Rev. Philaret, archbishop Chernigov, in his "Dogmatic. Theology": "the human word only gradually grows to the height of divinely revealed truths." The formulation of church faith in new symbols - not to cancel the previous ones, but to more fully clarify dogmas, to the extent of the spiritual maturity of church society and the development of the needs of the believing mind in it - is possible and necessary, but, from the point of view of P., not in a speculative sense, and in the sense of the genetic conclusion of a dogma, to what extent it can serve as an object of logical perception.

Dogma in itself is the direct teaching of I. Christ and the apostles, and in the closest way constitutes the object of direct faith; the conciliar symbol, as well as the creed of the church fathers, authorized by the councils, are already forms of the development of dogma, clothed by them in a logical formula. Even more so, the concept of the development of dogmas in Orthodoxy is related to the science of theology, the starting point of which is a priori. It is difficult to agree with the opinion that denies the development of dogmas, and does not want to see the facts of such a development even in the symbols of ecumenical councils, on the mere fact that even Christ himself calls his teaching a seed (Luke VIII, 11) and a grain of mustard, which is the smallest, always but it will increase, there are more than all potions (Mt. XIII, 31).

Dogmas, in their content, are “the thoughts of the mind of God” (the words of Rev. Philaret of Chernigov). but they are expressed in the words of human language; perceived by memory and faith, they become, in the formulas of councils, acceptable to the mind and give that much fruit, which gives, in the parable of Christ, the mustard seed. In both cases, the same process - genetic development.

The limit of this development of religious consciousness and knowledge is indicated by the apostle: it must continue until all believers have reached perfect men, to the measure of the age of the fulfillment of Christ (Eph. VI, 13) and when God will be all in all. The symbols of the cathedrals have the meaning of indisputability; but they, according to the just remark of F. G. Turner, are not adequate to the dogmas, since they state them only to the extent of understanding the spiritual development of believers. In addition, in the arguments of the conciliar, various kinds of proofs, comparisons, etc. do not constitute a symbolic doctrine, although they represent a high authority. According to prof. I. V. Cheltsova, “they may be right or wrong, although what they prove does not cease to be the infallible teaching of revelation.

Wherever these proofs are borrowed and by whomever they are stated - individuals or councils, even ecumenical - their nature is always the same, human, not divine, and represents only a certain degree accessible to man understanding of the revealed truths of faith. Noteworthy is the argument about the development of the dogmas of Archpriest A. V. Gorsky: “when a dogma is considered as a divine thought, in itself, it is one and unchanging, in itself complete, clear, defined. But when it is considered as a divine thought assimilated or assimilated by the human mind, then its external massiveness necessarily increases with the passage of time. It is applied to the various relationships of a person, meets with one or another of his thoughts, and, in contact, explains them and is himself explained by them; contradictions and objections bring him out of a calm state, make him manifest his divine energy.

New discoveries of the human mind in the field of truth, its gradually increasing experience, add new clarity to it. What could be doubted before, now becomes certain, decided. Each dogma has its own sphere, which grows with the passage of time, comes into closer contact with other parts of Christian dogma and with other principles that lie in the human mind; all sciences, the more each one is touched by dogmatics, benefit from it exactly, and a complete rigorous system of knowledge becomes possible. Here is the course of development of the dogma! To the naked eye, this is a star that appears to be a dot; the more he later peered into it with artificial aids, he noticed its immensity, began to distinguish features in it and found out its relation to others, and various stars became one system for him. Dogmas are the same."

Since 1884, in our literature, there has been a controversy between two groups of young theologians, caused by the study of Vl. S. Solovyov: “On the dogmatic development of the church” (“Pravoslav. Review”, 1885); Soloviev himself and Mr. Christie belong to the first (“Pravoslov. Review”, 1887), to the other - gg. Stoyanov (“Faith and Reason”, 1886) and A. Shostyin (“Faith and Reason”, 1887). The first two allow for the objective development of a dogma, that is, the development of a dogma as a dogma, carried out by the Church itself, at councils, under the guidance of an extraordinary influx of grace; dogmas, in their opinion, should be recognized not only the truths taught by I. Christ, but also those formulas of Christian teaching that were taught by ecumenical councils. The opponents of Vl. S. Solovyov give him and Mr. Christie the name of speculative theologians, on the model of Protestant ones, and resolve the controversial issue on the basis of the concept of dogma, set forth in the courses of dogmatic theology by Metropolitan. Macarius. archbishop Philaret of Chernigov and Bishop Arseny, refusing to call the definitions of ecumenical councils dogmas, since these definitions are already the fruit of reflection and the subject of mental perception, and not just a sense of faith, and in (in Scripture they are not textually found, making up only formulas of dogmas. Speaking in general, P., keeping and protecting the dogmas as objects of faith, at the same time does not eliminate the symbolic development and scientific disclosure of the doctrine of faith.

For a detailed exposition of Orthodox teaching, see the Dogmatic Theology of Met. Macarius (1883) and in "Dogmatic Theology" ep. Sylvester (Kyiv, 1889 - 91); short - in the symbolic books of the Orthodox Church, namely in the "Orthodox Confession of Faith" by Metropolitan. Peter Mohyla and in the "Large Orthodox Catechism" by Metropolitan. Filaret, as well as in the messages of the eastern patriarchs to the west. Christian societies. See “Works” by A. S. Khomyakov (vol. II, “Theological Works”, Moscow, 1876); "Historical and critical experiments" prof. N. I. Barsova (St. Petersburg, 1879; article "New Method"); Overbeck's articles on the meaning of Orthodoxy in relation to the app. religions ("Christian Reading", 1868, II, 1882, 1883, 1 - 4, etc.) and "Orthodox Review", (1869, 1, 1870, 1 - 8); Gette, "Basic Principles of Orthodoxy" ("Faith and Reason", 1884, 1, 1886, 1); archim. Fedor, "On Orthodoxy in Relation to Modernity" (St. Petersburg, 1861); arch. P. A. Smirnov, “On Orthodoxy in general and in particular in relation to the Slavic peoples” (St. Petersburg, 1893); "Collection of Spiritual and Literary Works" by Prot. I. Yakhontova (vol. II, St. Petersburg, 1890, article "On the Orthodoxy of the Russian Church"); N. I. Barsov, “The Question of the Religiosity of the Russian People” (St. Petersburg, 1881).

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"Choosing Gods - we choose fate"
Virgil
(ancient Roman poet)

All over the world the Russian Christian Church is called the Orthodox Church. And, what is most interesting, no one objects to this, and even the “holy” fathers themselves, in conversations in other languages, translate the name of the Russian Christian Church in exactly this way.
Firstly, concept "Orthodoxy" has nothing to do with the Christian Church.
Secondly, neither in the Old Testament nor in the New Testament there are concepts "Orthodoxy". And there is this concept only in Slavic.
Complete understanding of the concept "Orthodoxy" given in:

“We are Orthodox, for we glorify Rule and Glory. We truly know that Rule is the World of our Light Gods, and Glory is the Light World, where our Great and Wise Ancestors live.
We are Slavs, for we glorify from our pure heart all the Light ancient Gods and our Light-wise Ancestors ... "

So the concept "Orthodoxy" existed and exists only in the Slavic Vedic Tradition and has nothing to do with Christianity. And this Vedic Tradition arose many thousands of years before the advent of Christianity.
The previously united Christian Church split into Western and Eastern churches. The Western Christian Church, centered in Rome, became known as "Catholic", or "Universal"(?!), and the eastern Greek-Byzantine church with its center in Constantinople (Constantinople) - "Orthodox", or "Faithful". And in Russia, the Orthodox have appropriated the name "Orthodox".
Slavic peoples adhered only to the Slavic Vedic Tradition, therefore Christianity is among them.
(aka Vladimir - “bloody”) abandoned the Vedic Faith, single-handedly decided which religion should be practiced by all Slavs, and in 988 AD. with an army he baptized Russia "with a sword and fire." At that time, the Eastern Greek religion (the cult of Dionysius) was imposed on the Slavic people. Before the birth of Jesus Christ, the cult of Dionysius (Greek religion) completely discredited itself! The fathers of the Greek religion and those behind them fussed and at the beginning of the twelfth century A.D. the Greek religion turned into Christianity - without changing the essence of the cult of Dionysius, they used the bright name of Jesus Christ, grossly distorted and proclaimed Christianity (supposedly a new cult, only the name of Dionysius was changed to the name of Christ). The most successful version of the cult of Osiris was created - the cult of Christ (Christianity). Modern scholars, historians and theologians argue that Russia "became Orthodox only thanks to the baptism of Russia and the spread of Byzantine Christianity among the dark, wild Slavs, mired in paganism." This formulation is very convenient for distorting history and belittling significance ancient culture all Slavic peoples.
In the modern sense, the "scientific intelligentsia" identifies Orthodoxy with Christianity and the ROC (Russian Orthodox Christian Church). During the forced baptism of the Slavic peoples of Russia, Prince Vladimir with an army massacred the recalcitrant 9 million people out of the total (12 million) population only Kievan Rus!
Before the religious reform (1653-1656 AD) carried out by Patriarch Nikon, Christianity was Orthodox, but the Slavs continued to live according to the norms of Orthodoxy, the norms of Slavic Vedism, celebrated Vedic Holidays, which did not fit into the dogmas of Christianity. Therefore, Christianity began to be called Orthodox in order to “appease” the ears of the Slavs, introducing a number of ancient Orthodox rites into Christianity, while maintaining slavish essence Christianity itself. Christianity was invented to justify slavery.
The modern Christian Church has no reason to be called Orthodox-Christian (it must be something to think of just to confuse people!).
Its correct name is the Christian Orthodox (Orthodox) Church or the Russian (Ukrainian) Christian Orthodox Church.
And yet, it is wrong to call Christian fanatics “believers”, since the word Faith has nothing to do with religion. Word Faith means a person's achievement of Enlightenment by Knowledge, and there are no and cannot be any in the Old Testament.
The Old Testament is the Talmud adapted for non-Jews, which in turn is the history of the Jewish people, which it directly says! The events described in these books have nothing to do with the past of other peoples, with the exception of those events that were “borrowed” from other peoples for writing these books.
If we consider it differently, then it turns out that all people living on Earth are Jews, because they are Jews. Adam and Eve were Jews.
Thus, the defenders of the biblical version of the origin of man will not succeed either - they simply have nothing to object to.
Why in no case should the Vedic Tradition of the Slavic peoples and the Christian Orthodox religion be confused, what are their main differences.

Russian Vedic Tradition

1. Our Ancestors never had a religion, they had a worldview, they had their own ideas and a system of Knowledge. We do not need to restore the Spiritual connection between people and the Gods, since this connection has not been interrupted for us, because "Our gods are our fathers, and we are their children" . (Slavic-Aryan Vedas).
2. Gives a complete picture of the concept of "Orthodoxy".
3. Source
Slavic-Aryan Vedas. They describe the events of 600 thousand years of the past, sent to us by our Ancestors.

The Slavic-Aryan Vedas describe the events of 600 thousand years of the past. Many Orthodox Traditions are hundreds of thousands of years old.
5. Freedom of choice
The Slavs respected the faiths of other peoples, for they observed the Commandment: “Do not force the Holy Faith on people and remember that the choice of Faith is a personal matter for every free person” .
6. Idea of ​​God
Our Ancestors always said: "We are children and grandchildren" .
Not slaves, a children and grandchildren. our Ancestors considered people who reached the level of the Creator in their development, who could influence space and matter.
7. Spirituality
There has never been slavery in the Slavic expanses, neither spiritual nor physical.
8. Attitude towards Judaism
Slavic Vedic Tradition has nothing to do with Judaism.
Our Ancestors believed that the choice of Faith is a personal matter of every free person.
9. Attitude towards Jesus Christ
Jesus Christ with his mission to "... the sheep of Israel" was sent by our Slavic Gods. It is worth remembering only who first came to greet him with gifts - the Magi. The concept exists only in the Slavic Vedic Culture. Church clergy know this and hide it from the people, for many reasons.
He (Jesus Christ) was the "bearer" of the Vedic Traditions.
The real teaching of Christ after his death existed in the south of France. 176th Pope Innocent III sent an army to crusade against the true teachings of Jesus Christ - for 20 years, the crusaders (they were called the "army of the devil") destroyed 1 million people.
10. Essence of Paradise
As such, there is no such thing as paradise. A person should improve himself, strive to achieve the most high level evolutionary development, and then his soul (the true "I" - Zhivatma) will go to the highest planetary levels.
11. Attitude towards sins
You can only forgive what is truly worthy of forgiveness. A person must understand that he will have to answer for any evil committed, and not before some mysterious God, but before himself, forcing himself to suffer cruelly.
Therefore, we must learn from our mistakes, draw the right conclusions and not make mistakes in the future.
12. What cult is it based on
On the cult of the Sun - the cult of Life! All calculations are made according to the phases of the Yarila-Sun.
13. Holidays
Before the reforms of Patriarch Nikon, there were truly Orthodox Vedic holidays - holidays of the cult of the Sun, during which they praised Slavic gods! (holiday, etc.).
14. Attitude towards death
Our Ancestors were calm about, they knew about the reincarnation of souls (reincarnation), that life does not stop, that the soul will incarnate in a new body after some time and will live new life. It doesn't matter where exactly - on Midgard-Earth again or at higher planetary levels.
15. What gives a person
Meaning of life. A person must self-actualize. Life is not given in vain, you have to fight for the beautiful. The earth will not become better for a person until a person “merges” with it together, until he fills it with his goodness and decorates it with his work: “Holy honor your Gods and Ancestors. Live according to Conscience and in harmony with nature. Every life, no matter how insignificant it may seem, comes to Earth with a specific purpose.

"Orthodox" - Christian Church

1. This is religion. The word "religion" means - the artificial restoration of the Spiritual connection between people and Gods on the basis of any Teaching (Slavic-Aryan Vedas).
2. In general, there is no concept of "Orthodoxy", and indeed it cannot be, if we proceed from the essence of Christianity.
3. Source
80% of the Bible is the Old Testament (completely consists of fragments of modern Jewish texts, the so-called Masoretic Bible). "Orthodox" Christianity is based on the same gospels as the Catholic Church and its numerous sects.
4. Antique ("age") of the source
Books Old Testament were written for more than a thousand years before the birth of Christ (R.H.) in ancient Hebrew, the books of the New Testament are written in Greek in 1 c. according to R.H. The Bible was translated into Russian in the middle of the 19th century, the "Old Testament" (80% of the Bible) was written before the birth of Jesus Christ.
5. Freedom of choice
Christianity was imposed on the Slavic people, as they say, "by sword and fire." Prince Vladimir since 988 A.D. 2/3 of the population of Kievan Rus were destroyed - those who did not abandon the Vedic Faith of the Ancestors. Only the elders (who soon died themselves) and babies were left alive, who, after the death (murder) of their parents, were given to be raised in Christian monasteries.
6. Idea of ​​God
Christianity is a variation of Judaism! Both Jews and Christians have the same God - Jehovah (Yahweh). The basis of these two religions is the same “holy” book of the Torah, only for Christians it is reduced (explicit texts showing real essence religion of the Jews) and is called the "Old Testament". And the God of these religions is the same - "Devil" as Jesus Christ himself spoke of it!
("New Testament", "Gospel of John", chapter 8, verses 43-44.)
The fundamental difference between these religions is only one thing - the recognition or non-recognition of Jesus Christ as the Messiah God Yahweh (Jehovah). Notice God Yahweh (Jehovah) and not some other God.
7. Spirituality
Christianity justifies slavery and justifies it! From birth, a Christian is driven into the head with the idea that he is a slave, "servant of God", a slave of his master, that a person should humbly accept all the hardships of his life, humbly watch how he is robbed, raped and killed by his daughters, his wife - "…all the will of God!.." The Greek religion brought the spiritual and physical enslavement of the Slavic peoples. Man senselessly lives his life, killing a man in himself, he spends his life in prayers! (from the word "beg").
8. Attitude towards Judaism
Christianity is a variant of Judaism: the common God Jehovah (Yahweh), the common “holy” book is the Old Testament. But since Christians use a version of the Old Testament specially “worked out” for them, then it is hidden from them double standard embedded in it: God Yahweh (Jehovah) promises to the Jews ("chosen" people) heaven on earth and all nations as slaves, and the wealth of these peoples as a reward for faithful service. To the peoples whom he promises to the Jews as slaves, he promises eternal heavenly life after death, if they humbly accept the slave share prepared for them!
Well, who does not like this share - promises total annihilation.
9. Attitude towards Jesus Christ
Jesus Christ, by decision of the court of the Jewish high priests, was crucified, they sacrificed him to their common God with Christians (today) Yahweh (Jehovah), as a "false prophet", during the Jewish holiday of Pesach. Christianity today, being a variant of Judaism, celebrates his resurrection during the Easter holiday, "not noticing" that he was sacrificed to their common God with the Jews Yahweh (Jehovah)! And at the same time, on the breast crosses they remind of this in the image of the crucified Christ. But Jesus Christ called God Yahweh (Jehovah) "the devil"! ("New Testament", "The Gospel of John." Chapter 8 verses 43-44).
10. Essence of Paradise
From the analysis of the Old Testament, it clearly follows that Paradise is located on Eden. The earth of Eden, and not on any other level where the righteous will go after the Day of Judgment. Eden-Earth (like the Land of Nod) is located in the galactic east of Midgard-Earth.
So there are no saints and righteous people in Christian Eden, at least not in the one mentioned in the Old Testament!
11. Attitude towards sins
For naive believers, the false idea of ​​"forgiveness" is invented to allow them to do any evil, knowing that no matter what they do, they will eventually be forgiven. The main thing is not whether you commit a sin or not, but to repent of your sin! In the Christian understanding, a person is already born (!!!) sinful (the so-called "original sin"), and in general - the main thing for a believer is to repent, even if a person has not done anything - he is already a sinner in his thoughts. And if a person is not sinful, then it is his pride that has seized him, because he does not want to repent of his sins!
Sin and hasten to repent, but at the same time do not forget to donate to the "holy" church - and ... the more the better! The main thing is not sin, a repentance! For repentance writes off all sins!
(And what it is, I wonder, the Gods forget for all the sins for gold?)
12. What cult is it based on
Christianity is based on the lunar cult - the cult of Death! All calculations here are done according to the phases of the moon. Even the fact that Christianity promises "eternal heavenly life" to a person after death suggests that this is a lunar cult - a cult of Death!
13. Holidays
Although Russia was forcibly baptized, it continued to adhere to the Vedic system, to celebrate the Vedic Holidays. In 1653-1656. from R.H. Patriarch Nikon, in order to "lull" the genetic memory of the Slavs, carried out a religious reform - he replaced the Vedic Holidays with the holidays of the lunar cult. At the same time, the essence of folk holidays has not changed, but the essence of what is celebrated and what is being “hammered” to the masses has changed.
14. Attitude towards death
The main doctrine of Christianity is based on the concept that a person must meekly accept everything God has prepared for him, as a punishment for sins or as a test of the firmness of faith! If a person humbly accepts all this, then “eternal heavenly life” awaits him after death.
The concept of reincarnation is dangerous for Christianity, because then this lure "does not work." Therefore, the ministers of the Greek religion at the next Ecumenical Council in 1082 excluded reincarnation from their doctrine (they took and excluded the law of life!), i.e. they took and "changed" physics (the same Law of Conservation of Energy), changed (!!!) the Horses of the Universe!
The most interesting thing: those who promise others a heavenly life after death, for some reason "prefer" this heavenly life, on sinful Earth!
15. What gives a person
Renunciation of real life. Social and individual passivity. People were inspired, and they accepted the position that they themselves do not have to do anything, but only wait for grace from above. A person must meekly accept a slave's share, and then ... after death The Lord God will reward you with heavenly life! But after all, the dead cannot tell whether they received that very heavenly life or not ...

Modern Christian society is represented by three currents, these are Orthodoxy, Catholicism and Protestantism. Every church proves its truth, sometimes forgetting the principles of God. Jesus left only two commandments for people who believe in Him, to love God and love your neighbor. If every religion stands on these principles, what is the difference between them?

What is the difference between Orthodoxy and Baptism and what do they have in common?

A bit of history

Leaving to the Creator in heaven, Jesus left a small number of followers on earth who united in a single society, the church. It was not a specific building.

The first Christians were united by the teachings of the Savior. the desire to convey to all nations the message of the possible salvation through faith in the Living God and eternal life. (Matthew 28:19)

Important! The basis of Christianity was the belief in Jesus, God the Son, who, together with God the Father and the Holy Spirit, is the Holy Trinity. All Christians believe in it, both Orthodox and Catholics and Protestants.

The Trinity stands for the unity of the Father, Son and Holy Spirit

Then Christians began to build houses of prayer, temples, and create rituals. As a result of disagreement on the issue of the Holy Spirit, the united church in 1054 split into Orthodoxy and Catholicism.

Orthodoxy, which comes from the word orthodoxy, has its own currents. Catholicism continued to acquire rites and innovations, so indulgences appeared, according to which money can buy forgiveness from sins. The role of the saving power of the blood of Christ no longer matters in this case, it has been replaced by mammon.

This was one of the reasons for the breakaway from Catholicism of part of the believers under the leadership of Martin Luther in the twenties of the sixteenth century. The newly formed religion was called Protestantism, the main differences of which were the absence of icons, indulgences and the replacement of rituals with sermons.

Disagreements among Christians did not stop; new denominations arose among Protestants:

• Calvinists;
• Baptists;
• Pentecostals;
• Adventists;
• Lutherans and others.

Protestant churches cannot be classified as sectarianism. A sect is a closed group of people united by their religious beliefs, where the freedom of personal opinion is limited. Sectarians cannot freely enter a sect and voluntarily leave it. Protestant churches are open to all people, it does not restrict the transition from one denomination to another when changing beliefs.

What is Baptism

Less than a hundred years later, in 1609, John Smith created a new trend of Christians, which was based on the baptism of people at an age when they realize the sacrifice of Christ and are ready to bear responsibility for their sins.

On a note! The Baptists got their name from Greek word“baptizo” - immersion in water with the head. This voluntary rite of baptism symbolizes the death of Jesus.

As the Savior died on the cross and was buried before the resurrection, there the newly converted believers die for the world and resurrect for Christ, therefore, it is possible to accept the sacrifice of the Savior only at a conscious age.

Water baptism among Protestants

This caused the Baptists to refuse infant baptism. Babies are brought to church and presented before God, asking in prayer for the blessing, protection and mercy of the Creator over the child and parents.

Basic Principles of Baptism

Differences between Baptism and Orthodoxy

Orthodoxy and Baptism are two currents in Christianity that arose on the same root, but have many differences in rituals and observance of the canons.

What do Orthodoxy and Baptism have in common?

Should Orthodox Christians Fear Baptists?

You have to be afraid of an enemy who holds evil plans against you, but why be afraid of a brother who thinks a little differently than you. Another current, in which the same principles of Christianity are preached, but only with different rituals and ceremonies, cannot cause time for the church-going Orthodox.

After the feast of the Assurance of Thomas, where we saw the closest disciples of Christ gathered together and - after the new appearance of the Teacher - united by faith in His resurrection from the dead, the Church pays tribute to those who were much less noticeable. These are the secret followers of Jesus Joseph and Nicodemus, as well as the women now known to us under the name of myrrh-bearing women.

Let us return to the events of the Passion of the Lord. On that day, only one of the Twelve stood at the cross of his Master; the other, on the contrary, denied Him, the third - and completely became a traitor. The rest fled. But not so did the myrrh-bearing women and Joseph and Nicodemus.

Were they afraid? Men, no doubt. But Joseph overcomes his fear, goes to Pilate, asks for the body of the executed criminal. Nicodemus joins him and they remove the Master's body from the cross.

Were the myrrh-bearers afraid? We do not know this for sure, but I think - no, we were not afraid. The worst thing in their lives had already happened - and it didn't matter what happened next. "More" in those days is a meaningless word. The sun has set and darkness has fallen.

But the disciples of Christ, despite, it would seem, common sense, strive to properly cook in last way The one they loved. All these incense will not help the dead - but they do not reason, but follow the dictates of the heart.

On that day, they did not have time to do everything that was supposed to be done according to the custom of the Jews - and now, as soon as the Sabbath day ends, they again hasten to the tomb. And they receive a reward: they are the risen Christ.

It is difficult for us to imagine their joy and exultation - for this we need to experience what they experienced. However, it is worth at least realizing with the mind: their feat (which they themselves would never have called by such a word) and the award received for it (which none of them considered themselves worthy) - all this would be impossible and unnecessary, if not for one thing: their love for Christ.

It would seem that all this is obvious and there is no need to talk about the same thing for the hundred and first time. But the Gospel is a book for all time, and it was given to us not only so that we would know historical facts, but also so that we can try on what we read about.

What are we, believers and church people? Yes, everything seems to be fine with us. We go to church, pray, fast, confess, take communion, take our children to Sunday school, sometimes even read the Gospel - all is well. We try to convert unbelieving relatives—and sometimes succeed. We go on pilgrimages to holy places, and in a terrible hour we are ready to defend our shrines. We know that without God it is not up to the threshold, and therefore we strive to sanctify our whole life, we do not miss the opportunity to fall to the source of grace.

So, everything is fine with us: we go to the temple and pray to God. But wait. After all, it was so ten, and twenty, and twenty-five centuries ago. Pious Jews also went to the temple and prayed to God. They also read the Scriptures

they also made pilgrimages.

Moreover, after all, today's Jews, Muslims, and pagans also pray - and, perhaps, according to their faith, they receive what they ask for.

How are we different from them? Because we are Orthodox? The fact that “we rightly glorify God” - and therefore we have hope for salvation, and all the rest will burn in hell? If so, then, according to the words of the apostle Paul, we are the most miserable people on earth.

For in vain did Christ come, die, and rise again: nothing has changed in our lives. As before, we love those who love us, as before, we pray to “our” God, as before, we are confident in the God-chosenness of our people.

Are we Orthodox? Good! We will continue to satisfy our religious needs, we will fall with righteous anger at those who question this right of ours. Let us dream of Holy Russia, which in itself, thanks to mysterious genetic processes, guarantees us our Orthodoxy and rootedness in tradition. Good luck.

But something doesn't add up here. And the point is not even in theology, but in simple school grammar. If “Orthodox” is an adjective, where is the noun? Bakery - shop, vegetable - shop, the second - a dish. And the Orthodox?

Yes, there is such a word: Christian. For some of us, this word is almost a curse: we are Orthodox, and Christians are heretics: Catholics and Protestants.

But there is no escape: if you are Orthodox, then you are a Christian. And this word, which we do not like so much, is formed from another word, which we easily mutter during prayer - but it should be more precious to us than all others. – Christ!

Yes, it is Christ, God made man. It was He who cruelly denounced the Pharisees - zealots of traditions, keepers of the traditions of the elders, "nationalists in the good sense of the word." It was He who proclaimed the principle: the Sabbath is for man, and not man for the Sabbath. It was He who did not favor those who build tombs for the prophets. It was He who commanded His disciples to love their enemies. It was He, crucified on the cross, beaten and bloody, showered with ridicule and mockery, praying for His executioners and judges to the Father: “Forgive them, Father, for they do not know what they are doing!”

And we are very uncomfortable with all this. Simply put, it's uncomfortable. This Man breaks our whole life - so comfortable, so well-established, so magnificent. Why did he come? Why all this suffering? Why such outrageous obedience? Why all this fatness? After all, he himself said: My Father can provide Me even now with more than twelve legions of angels! And he didn't use it! And - unreasonable, irresponsible, unpedagogical! - allowed to be committed a terrible sin and blasphemy, which did not exist and, fortunately, will not happen again in world history: deicide!

(However, Dostoevsky is absolutely right: at any moment of human history, Christ is doomed to die. And if He came in our time, He would be crucified with the same inevitability as two thousand years ago. Because, as the then high priest rightly noted, “ It is better for one man to die than for the whole nation to perish.

So this Man - that was His decision - died. However, when He died, He was resurrected. And having risen, He completely politically incorrectly stepped foot on death, cast down the devil, devastated hell - in short, deprived all our enemies of power. There are no more barriers between man and God - except for our own passions and sins, and even those Christ nailed to the Cross. And we are called to respond to the sacrificial love of Christ - to respond with love for Him and, no less important, with love for those others - friends and enemies, believers and unbelievers - for whom He also died.

All this (at least in theory) we know. And those who stood at the Cross, sympathizing with the suffering Teacher, those who removed His body from the Cross, those who buried Him, knew nothing of this (and if they knew, they could not contain it). But they did not need to know anything: knowledge was replaced by love. And it was love not for tradition, not for religion, not for national shrines, not for an abstract almighty God - they loved the desecrated and murdered Jesus of Nazareth, in whom they saw the Son of God.

And to their love, to their fidelity, they received an answer that surpassed all understanding:

CHRIST IS RISEN!

Christianity has many faces and is one of the three main religions of the world along with Buddhism and Islam. Orthodox are all Christians, but not all Christians adhere to Orthodoxy. Christianity and Orthodoxy - what's the difference? I asked myself this question when a Muslim friend asked me about the difference between the Orthodox faith and the Baptist one. I turned to my spiritual father, and he explained to me the difference in religions.

The Christian religion was formed over 2000 years ago in Palestine. After the resurrection of Jesus Christ on the Jewish feast of tabernacles (Pentecost), the Holy Spirit descended on the apostles in the form of flames. This day is considered the birthday of the church, as more than 3,000 people believed in Christ.

However, the church was not always united and universal, since in 1054 there was a split into Orthodoxy and Catholicism. For many centuries enmity and mutual accusations of hereticism reigned, the heads of the two churches anathematized each other.

Unity within Orthodoxy and Catholicism also could not be maintained, since the Protestants broke away from the Catholic branch, and the Orthodox Church had its own schismatics - the Old Believers. These were tragic events in the history of the once united Ecumenical Church, which did not maintain unanimity in accordance with the precepts of the Apostle Paul.

Orthodoxy

How is Christianity different from Orthodoxy? The Orthodox branch of Christianity was officially formed in 1054, when the Patriarch of Constantinople defiantly trampled on unleavened bread for communion. The conflict had been brewing for a long time and concerned the ritual part of the services, as well as the dogmas of the church. The confrontation ended with a complete split of a single church into two parts - Orthodox and Catholic. And only in 1964, both churches reconciled and removed mutual anathemas from each other.

Nevertheless, the ritual part in Orthodoxy and Catholicism remained unchanged, and the dogmas of the faith too. This concerns the fundamental issues of the creed and the conduct of worship. Even at first glance, one can notice significant differences between Catholics and Orthodox in many things:

• clothes of priests;
• the order of worship;
• decoration of the church;
• the method of applying the cross;
• sound accompaniment of liturgies.

Orthodox priests do not shave their beards.

The difference between Orthodoxy and Christianity of other confessions is the Eastern style of worship. The Orthodox Church has preserved the traditions of oriental splendor, during worship no musical instruments are played, it is customary to light candles and incense with a censer, and the sign of the cross is placed from right to left with a pinch of fingers and a bow is made from the waist.

Orthodox Christians are sure that their church originates from the crucifixion and resurrection of the Savior. The Baptism of Russia took place in 988 according to the Byzantine tradition, which is preserved to this day.

The main provisions of Orthodoxy:

• God is joined in the faces of the Father, the Son and the Holy Spirit;
• The Holy Spirit is equal to God the Father;
• is the only begotten Son of God the Father;
• The Son of God incarnated, took the form of a man;
• the resurrection is true, as is the second coming of Christ;
• the head of the church is Jesus Christ, not the Patriarch;
• baptism frees a person from sins;
• the believer will be saved and have eternal life.

The Orthodox Christian believes that after death his soul will find eternal salvation. Believers devote their whole lives to serving God and fulfilling the commandments. Any trials are perceived resignedly and even with joy, because despondency and grumbling are revered as a mortal sin.

Catholicism

This branch of the Christian church is distinguished by its approach to dogma and worship. The head of the Roman Catholic Church is the Pope, as opposed to the Orthodox Patriarch.

Fundamentals of the Catholic Faith:

• The Holy Spirit descends not only from God the Father, but also from God the Son;
• after death, the soul of a believer enters purgatory, where it undergoes trials;
• The Pope is revered as the direct successor of the Apostle Peter, all his actions are considered infallible;
• Catholics believe that the Virgin was taken to heaven without seeing death;
• the veneration of saints is widely developed;
• indulgence (expiation of sins) is a distinctive feature of the Catholic Church;
• Communion is served with unleavened bread.

Worship in Catholic churches called the mass. An integral part of churches and churches is the organ on which God-inspired music is performed. If in Orthodox churches sings a mixed choir on the kliros, then in Catholic churches only men (boys' choir) sing hymns.

But the most important difference between the Catholic doctrine and the Orthodox is the dogma of the virgin Mary's immaculateness.

Catholics believe that she was conceived immaculately (had no original sin). The Orthodox claim that the Mother of God was an ordinary mortal woman whom God chose to give birth to the God-man.

Also a feature of the Catholic doctrine are mystical meditations on the torment of Christ. This sometimes leads to the fact that believers have stigmata (wounds from nails and a crown of thorns) on their bodies.

The commemoration of the dead is held on the 3rd, 7th and 30th day. Confirmation is not carried out immediately after baptism, as with the Orthodox, but after reaching the age of majority. Communion of children begins after the age of seven, and in Orthodoxy - from infancy. There is no iconostasis in Catholic churches. All priests take a vow of celibacy.

Protestantism

What is the difference between Protestant and Orthodox Christians? This trend arose within the Catholic Church as a protest against the authority of the Pope (he is considered the vicar of Jesus Christ on earth). Many people know the tragic St. Bartholomew's night, when Catholics massacred the Huguenots (local Protestants) in France. These scary pages stories will forever remain in the memory of people as an example of inhumanity and madness.

Protests against the authority of the Pope swept across Europe and even resulted in revolutions. The Hussite wars in the Czech Republic, the Lutheran movement - this is just a small mention of the wide scope of the protest against the dogmas of the Catholic Church. The harsh persecution of the Protestants forced them to flee Europe and find refuge in America.

What is the difference between Protestants, Catholics and Orthodox? They recognize only two church sacraments - baptism and communion.. Baptism is necessary for a person to join the church, and the sacrament helps strengthen faith. Protestant priests do not enjoy unquestioning authority, but are brothers in Christ. At the same time, Protestants recognize apostolic succession, but attribute it to spiritual action.

Protestants do not bury the dead, do not worship saints, do not pray to icons, do not light candles and do not incense with a censer. They lack the sacrament of marriage, confession and priesthood. The Protestant community lives like one family, helps those in need and actively preaches the gospel to people (missionary work).

Divine services in Protestant churches are held in a special way. First, the community praises the god with songs and (sometimes) dances. Then the pastor delivers a sermon based on biblical texts. The service also ends with a glorification. In recent decades, many modern evangelical churches, made up of young people, have been formed. Some of them are recognized as sects in Russia, but in Europe and America these movements are allowed by official authorities.

In 1999, the historic reconciliation of the Catholic Church with the Lutheran movement took place. And in 1973, the Eucharistic unity of the Reformed churches with the Lutheran ones took place. The 20th and 11th centuries became a time of reconciliation between all Christian currents, which cannot but rejoice. Enmity and anathemas are a thing of the past, the Christian world has found peace and tranquility.

Outcome

A Christian is a person who recognizes the death and resurrection of the God-man Jesus Christ, believes in an afterlife and eternal life. However, Christianity is not homogeneous in its structure and is divided into many different denominations. Orthodoxy and Catholicism are leading Christian creeds, on the basis of which other confessions and movements were formed.

In Russia, the Old Believers broke away from the Orthodox branch; in Europe, much more different trends and configurations formed under the general name of Protestants. The bloody reprisals against heretics, which terrified the peoples for many centuries, are a thing of the past. AT modern world peace and harmony reign between all Christian denominations, however, differences in worship and dogmas have been preserved.