WHAT’S THE DIFFERENCE? 4

WHAT’S THE DIFFERENCE?

Session 4: Conversations about Worship

1. The Liturgies

► Christians have always had regular rituals that were performed together.

► Catholic: The Mass

 For Catholics, the greatest act of the Church is the Liturgy (the Mass).

 The Eucharist is at the centre of the Mass.

 Catholics believe in transubstantiation and the Real Presence.

► Orthodox: The Divine Liturgy

 For Eastern Orthodox, the Liturgy used most is that of St John Chrysostom. For the Oriental Orthodox, the Liturgy used most is that of St Basil.

 Like the Catholic Mass, the centre of the Divine Liturgy is the Eucharist.

 Orthodox have never dogmatised a formula for describing transubstantiation.

► Protestants: The Worship Service

 Most Protestants groups have departed from traditional liturgical structure.

 There is some form of presence in communion, but not the Real Presence.

2. The Sacraments / Mysteries

► Catholics: Seven Sacraments

 An external rite or sign, which in some mysterious way conveys grace.

 There are seven sacraments: baptism, confirmation, the Eucharist, penance (confession), marriage, Holy Orders, and anointing of the sick.

► Orthodox: Seven Mysteries

 The Greek word mysterion is used to denote the divinely instituted rites which manifest and communicate sanctifying divine grace.

 There are seven principal mysteries: baptism; chrismation; the Eucharist; penance; the priesthood; marriage; and the anointing of the sick.

 But while emphasising the importance of the holy mysteries, the Orthodox are careful not to separate or isolate them from wider life.

► Protestants: Two Sacraments/Ordinances (generally)

 Luther initially recognised three Sacraments, and later two.

 He believed there was Real Presence in the Eucharist and that the sacraments conveyed grace. But he expounded consubstantiation.

 For subsequent Reformers, sacraments were signs to strengthen faith. Grace was received by virtue of faith, not transmitted through the sacraments.
3. The Sacramentals

► Catholics: Different from Sacraments

 Material objects or things or gestures blessed, which function to excite faith.

 Sacramentals are dependent on the state of a person’s faith.

 Sacraments were instituted by Jesus, sacramentals by the Church (mostly).

 Various objects and gestures are recognised as sacramentals.

► Orthodox: Sacred Mysteries Undivided

 Orthodox actually do not segregate between Sacraments and sacramentals.

 Objects and matter like water, oil, bread, wine, etc. These are means by which God reaches out to allow people to draw closer to him.

 Actions such as monastic tonsure or the blessing of holy water, fasting, almsgiving, lighting a candle, burning incense, asking God's blessing on food.

► Protestants: None

 Some Protestant groups use "sacramental" to refer to the "five commonly called sacraments" that are recognised as Sacraments.

 This usage is intended to emphasise the Protestant belief that only Baptism and the Eucharist are explicitly ordained by Christ in the gospels.

4. Communion of the Saints

► Catholics: Prayers for the Dead & Prayer to the Saints

 Connectedness between saints in heaven, saints-in-waiting and saints alive.

 Purgatory reflects this understanding of the communion of the saints. Souls of those who have departed in Christ need to go through purification.

 Communion of saints is also the reason for prayer to the saints. We ask the saints for intercession, not expect them to answer our prayers themselves.

 It is also the reason for Marian devotion. But Mary is not equal to God.

 Catholics embrace the following Marian beliefs: i) mother of God; ii) perpetual virginity; iii) immaculate conception; iv) assumption.

► Orthodox: Prayers for the Dead & Prayer to the Saints

 Those who are departed are just as much a part of the Church. Not only do we pray for them, but they also pray for us.

 Whilst Catholics pray for the souls in purgatory, the Orthodox pray for the dead without explicating how it helps the departed.

 Orthodox also pray to the saints, seeking their intercession on one's behalf.

 Orthodox also have a special devotion to Mary (Theotokos, “God-bearer”), although they do not hold the immaculate conception and assumption.

► Protestants: None

 Protestants do not agree that we can communicate with the departed saints through prayer. There is no belief in purgatory or prayers for the dead.

 The question of purgatory and praying for the dead was a major issue between Catholics and Protestants in the 16th century.

5. The Veneration of Icons

► Christians do not pray to icons; they pray before icons. An icon draws the worshipper into the heavenly kingdom, since it is one way God is revealed to us.

► Orthodox: Strict Iconography

 Only flat images are used. Figures emphasise holiness rather than humanity.

 Traditional icons differ from Western art in that they are not romantic or emotional, but call the viewer to "sobriety" (nipsis).

► Catholics: Flexible Iconography

 Icons in the West were very much patterned after icons of the East. But from the 13th century onwards, the Western tradition began allowing the artist much more flexibility and a more realistic approach to the figures.

 Catholic iconography reflects the styles of the Renaissance and Baroque.

 The Catholic flexibility allows three-dimensional statues.

► Protestants: Iconoclasm

 Protestants oppose the religious use of images. The veneration of pictures and statues symbolising sacred figures is strictly interpreted as idolatry.


Appendix: How does the Church Choose Saints? (Catholic Perspective)

Canonisation, the process the Church uses to name a saint, has only been used since the tenth century. For hundreds of years, starting with the first martyrs of the early Church, saints were chosen by public acclaim. Although this was a more democratic way to recognise saints, some saints' stories were distorted by legend and some never existed. Gradually, the bishops and finally the Vatican took over authority for approving saints.

In 1983, Pope John Paul II made sweeping changes in the canonisation procedure. The process begins after the death of a Catholic whom people regard as holy. Often, the process starts many years after death in order give perspective on the candidate. The local bishop investigates the candidate's life and writings for heroic virtue (or martyrdom) and orthodoxy of doctrine. Then a panel of theologians at the Vatican evaluates the candidate. After approval by the panel and cardinals of the Congregation for the Causes of Saints, the pope proclaims the candidate "venerable".

The next step, beatification, requires evidence of one miracle (except in the case of martyrs). Since miracles are considered proof that the person is in heaven and can intercede for us, the miracle must take place after the candidate's death and as a result of a specific petition to the candidate. When the pope proclaims the candidate beatified or "blessed", the person can be venerated by a particular region or group of people with whom the person holds special importance.

Only after one more miracle will the pope canonise the saint (this includes martyrs as well). The title of saint tells us that the person lived a holy life, is in heaven, and is to be honoured by the universal Church. Canonisation does not "make" a person a saint; it recognises what God has already done.

Though canonisation is infallible and irrevocable, it takes a long time and a lot of effort. So while every person who is canonised is a saint, not every holy person has been canonised. You have probably known many "saints" in your life, and you are called by God to be one yourself.