Home Magic Reasons for the split of the Christian Church in 1054. A brief history of the division of the Churches in the 11th century. Perception of the split in Rus'

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Reasons for the split of the Christian Church in 1054. A brief history of the division of the Churches in the 11th century. Perception of the split in Rus'

In 325, at the First Ecumenical Council of Nicaea, Arianism was condemned - a doctrine that proclaimed the earthly, and not divine, nature of Jesus Christ. The Council introduced into the Creed a formula about the "consubstantiality" (identity) of God the Father and God the Son. In 451, at the Council of Chalcedon, Monophysitism (Eutichianism) was condemned, which postulated only the Divine nature (nature) of Jesus Christ and rejected His perfect humanity. Because human nature Christ, perceived by Him from the Mother, dissolved in the nature of the Divine, like a drop of honey in the ocean, and lost its existence.

Great Schism of Christianity
churches - 1054.

The historical background of the Great Schism is the difference between Western (Latin Catholic) and Eastern (Greek Orthodox) ecclesiastical and cultural traditions; property claims. The split is divided into two stages.
The first stage dates back to 867, when differences emerged that resulted in mutual claims between Pope Nicholas I and Patriarch Photius of Constantinople. The basis of the claims are issues of dogmatism and dominance over the Christian Church in Bulgaria.
The second stage refers to 1054. Relations between the papacy and the patriarchate deteriorated so much that the Roman legate Humbert and the Patriarch Cirularius of Constantinople were anathematized by each other. The main reason is the desire of the papacy to subjugate the churches of southern Italy, which were part of Byzantium, to their authority. Also not last role played the claims of the Patriarch of Constantinople for supremacy over the entire Christian Church.
The Russian Church, right up to the Mongol-Tatar invasion, did not take an unambiguous position in support of one of the conflicting parties.
The final break was sealed in 1204 by the conquest of Constantinople by the crusaders.
The removal of mutual anathemas took place in 1965, when the Joint Declaration was signed - "Gesture of Justice and Mutual Forgiveness". The declaration has no canonical meaning, since from the Catholic point of view, the primacy of the Roman Pope in the Christian World is preserved and the infallibility of the Pope's judgments in matters of morality and faith is preserved.

Split christian church (1054)

Schism of the Christian Church in 1054, Also Great Schism - church schism, after which the division finally occurred Churches on Roman Catholic Church on West And Orthodox- on East centered on Constantinople.

HISTORY OF THE SPLIT

In fact, disagreement between pope And Patriarch of Constantinople started long before 1054 , however, in 1054 Roman Pope Leo IX sent to Constantinople legates led by Cardinal Humbert to resolve the conflict, the beginning of which was laid by the closure in 1053 Latin churches in Constantinople by order Patriarch Michael Kirularius, at which it Sacellarius Constantine thrown out of the tabernacles Holy Gifts prepared according to Western custom from unleavened bread and trampled them underfoot

[ [ http://www.newadvent.org/cathen/10273a.htm Mikhail Kirulariy (English)] ].

However, it was not possible to find a way to reconciliation, and 16 July 1054 in the cathedral Hagia Sophia papal legates announced about the deposition of Cirularius and his excommunication. In response to this July 20 patriarch betrayed anathema to the legates. The split has not yet been overcome, although in 1965 mutual curses were lifted.

REASONS FOR THE SPLIT

The split had many reasons:

ritual, dogmatic, ethical differences between Western And Eastern Churches, property disputes, the struggle of the Pope and the Patriarch of Constantinople for championship among Christian patriarchs, different languages divine services

(Latin in the western church and Greek in eastern).

THE VIEWPOINT OF THE WESTERN (CATHOLIC) CHURCH

Certificate of Appreciation was awarded July 16, 1054 in Constantinople V Sophia temple on the holy altar during the service of the legate of the pope Cardinal Humbert.

Certificate of Excellence contained in itself the following accusations to eastern church:

PERCEPTION OF DISCHANGEMENT in Rus'

leaving Constantinople, papal legates went to Rome in a roundabout way to announce the excommunication Michael Kirularia other Eastern hierarchs. Among other cities they visited Kyiv, Where With with due honors were received by the Grand Duke and the Russian clergy .

In later years Russian church did not take an unequivocal position in support of any of the parties to the conflict, although it remained Orthodox. If hierarchs of Greek origin were inclined to anti-Latin controversy, then actually Russian priests and rulers not only did not participate in it, but also did not understand the essence of the dogmatic and ritual claims made by the Greeks against Rome.

Thus, Rus' maintained communication with both Rome and Constantinople making certain decisions depending on political necessity.

Twenty years after "separation of churches" there was a significant case of conversion Grand Duke of Kyiv (Izyaslav-Dimitriy Yaroslavich ) to authority pope st. Gregory VII. In his feud with younger brothers for Kyiv Throne Izyaslav, legitimate prince, was forced run abroad(V Poland and then in Germany), from where he appealed in defense of his rights to both heads of the medieval "Christian Republic" - To emperor(Henry IV) and to dad.

Princely Embassy V Rome headed it son Yaropolk - Peter who had an assignment “give all Russian land under the patronage of St. Petra" . Dad really intervened in the situation on Rus'. In the end, Izyaslav returned to Kyiv(1077 ).

Myself Izyaslav and his son Yaropolk canonized Russian Orthodox Church .

Near 1089 V Kyiv To Metropolitan John embassy arrived Antipope Gibert (Clement III), who apparently wanted to strengthen his position at the expense of his confessions in Rus'. John, being by origin Greek, replied with a message, although drawn up in the most respectful terms, but still directed against "delusions" Latins(this is the first time non-apocryphal scripture "against the Latins" compiled on Rus', but not a Russian author). However, the successor John a, Metropolitan Ephraim (Russian by origin) himself sent to Rome a trustee, probably for the purpose of personally verifying the state of affairs on the spot;

V 1091 this messenger returned to Kyiv And "bring many relics of the saints" . Then, according to Russian chronicles, ambassadors from dads came to 1169 . IN Kyiv there were Latin monasteries(including Dominican- With 1228 ), on lands subject to Russian princes, with their permission acted latin missionaries(so, in 1181 princes of Polotsk allowed Augustinian friars from Bremen baptize those under them Latvians And Livs on the Western Dvina).

In the upper class were (to the displeasure of Greeks) numerous mixed marriages. Great Western influence is noticeable in some areas church life. Similar situation kept up to Tatar-Mongolian invasion.

REMOVAL OF MUTUAL ANATHEMAS

IN 1964 year in Jerusalem a meeting took place between Ecumenical Patriarch Athenagoras, head Orthodox Church of Constantinople And by Pope Paul VI, as a result of which mutual anathemas were filmed in 1965 was signed Joint Declaration

[ [ http://www.krotov.info/acts/20/1960/19651207.html Declaration on the removal of anathemas] ].

However, this formal "goodwill gesture" had no practical or canonical significance.

WITH catholic points of view remain valid and cannot be canceled anathemas I Vatican Council against all those who deny the doctrine of the primacy of the Pope and the infallibility of his judgments on matters of faith and morals, pronounced "ex cathedra"(that is, when Dad acts as earthly head and mentor of all Christians), as well as a number of other decrees of a dogmatic nature.

John Paul II I was able to cross the threshold Vladimir Cathedral V Kyiv accompanied by leadership unrecognized others Orthodox churches Ukrainian Orthodox Church of the Kyiv Patriarchate .

A April 8, 2005 for the first time in history Orthodox Church in Vladimir Cathedral passed funeral service committed by representatives Ukrainian Orthodox Church of the Kyiv Patriarchate head of the Roman Catholic Church .

Literature

[http://www.krotov.info/history/08/demus/lebedev03.html Lebedev A.P. The history of the division of churches in the 9th, 10th and 11th centuries. SPb. 1999 ISBN 5-89329-042-9],

[http://www.agnuz.info/book.php?id=383&url=page01.htm Taube M. A. Rome and Rus' in pre-Mongolian period ] .

Internal divisions

The internal causes of tension in the Christian world include changes that, starting from 589, the Western Church (after the Catholic) began to make dogmatic documents. So at the 12th local council of the Latin Church in Toledo (681), referring to the need to provide evidence of the divine authority and the equal honor of Jesus Christ with the Father, for the conversion of the Arians, a verse, outrageous in the eyes of the Eastern Church, called filioque(lat. filioque- and the Son), who, according to the Latin Fathers, only revealed in verbal form what logically follows from the 8th proposition of the Creed.

The popes themselves did not recognize the filioque for a long time, officially. So it was during the papacy of Leo III, the Creed carved by him does not contain filioque, and the pope himself in a letter (808) to Charlemagne says that although this (the procession of the Holy Spirit from the Father and the Son) is true from the theological side of the Western tradition, but one should not destroy the accepted form of confession throughout the Christian world.

The reason for the consolidation of this dogma in the future was the influence of German theology, in which the filioque was indisputably recognized.

Formal recognition catholic church This innovation refers to the papacy of Benedict VIII, who, at the time of the coronation of Henry II in 1014, mentioned him in the solemn singing of the Credo (Creed), thus recognizing his orthodoxy to everything Catholic world. After that, an unspoken break occurred between the eastern and western churches, in the form of the removal of the estate of the pope from the diptych and, therefore, not announcing it during the liturgy.

Other causes of internal disagreement relate to the purely conventional positions of the contending parties, which can be reduced to several categories:

Ethical, which follow from dogmatic inconsistency, such are the accusations regarding the sacrament of marriage, eating pork fat, and so on.
Aesthetic can be called accusations of maintaining a certain character appearance, as well as the use of jewelry in the attire of bishops.
Ritual (ceremonial) inconsistencies are those that relate to the form of baptism, the sign of the cross, the quality of the bread used in the sacrament of the Eucharist, and others.

All of them were formulated in the letter of exclusion of both the Roman Catholic and the Byzantine Church, during the mutual exchange of anathemas in 1054.

External causes

Causes of an external nature, which include the progressive policy of expanding one's power in geographical space, have an equally important aspect in general characteristics split.

Its beginning is the presentation to Pope Zechariah in 755 of the Exarchate of Ravenna by Pepin the Short, who had previously been part of the Byzantine Empire. This marked the stage of self-government of the Western Church, led by the Pope.

The further extension of the dogmatic and legal dominion of Rome to the Spanish, Gallic and African churches caused great discontent in Byzantium, the last straw for which was an encroachment on Bulgarian church and on the territory of the northern Slavic tribes. This happened during the time of the pontificate of Nicholas the First, whose claims caused the first unspoken rupture of the Western and Eastern churches.

Outcome

The immediate cause of the final split in 1054 was the issue of dominion over the Italian provinces of the Western Church. Leo IX tried to convince the Byzantine patriarch of the primacy of Rome, to which the entire Eastern world should show respect as a mother, with which Patriarch Michael could not agree.

The tendency to shift the center of the Christian world towards the papal throne in Rome ended with the adoption of decisive measures by the Byzantine Patriarchate. Thus, in 1053, the Latin churches and monasteries located in Constantinople were closed by the Patriarch of the Eastern Church, Michael Cerularius, in 1053, and as a special kind of rejection of the Western tradition, the deacon who served the patriarch (Secellarius) abused the Holy Gifts (unleavened bread), trampling them with his feet.

Papal legates (representatives of the pope for the duration of the necessary mission), led by Cardinal Humbert, were authorized to resolve the conflict. However, after Patriarch Michael avoided society for three months and talked with the papal legates, the negotiations ended with the laying on July 16, 1054, of an anathema sheet on the throne of St. Sophia Cathedral, in which the cardinal spoke about the removal of the rank from Patriarch Michael and his eternal condemnation and condoning the lawlessness generated by him.

Having achieved by cunning the return to Constantinople of the legates, who at that time were already far away, the Patriarch of Constantinople on July 20, 1054, responded by mutually excommunicating the Western Church as heretical. Before that, he tried to kindle enmity among the people by reading the translation of the charter handed over on July 16, which he had distorted. The mediation of the emperor helped papal envoys to avoid being killed, but the conflict, aggravated by the mutual actions of the two sides, could not be overcome.

This marked a new stage in Christian history- independent management of the western - which appropriated the name of the Catholic (Ecumenical) church, and the eastern - which chose the definition of the Orthodox (universal) church.

A powerful scandal shook Orthodox Christianity this week. A new church schism is brewing. Due to disputes over the status of the Ukrainian Orthodox Church and its dependence/independence on the Moscow Patriarchate, the Russian Orthodox Church severed all relations with the Patriarchate of Constantinople, which is headed by the "first among equals" in Orthodoxy, Ecumenical Patriarch Bartholomew. Now there are no joint services, and Orthodox loyal to the Russian Orthodox Church are forbidden to pray in churches controlled by the Patriarchate of Constantinople.

All participants in the conflict and outside observers understand that religion has nothing to do with it, the matter is heavily involved in politics. This, however, has always been the case with church schisms. And the Great Schism of almost a thousand years ago, which divided Christianity into Catholicism and Orthodoxy, is no exception.

Paul's Hopeless Call

Already in the letter to the Corinthians 54-57 years. Apostle Paul warned the early Christians against strife among themselves: "I hear that when you gather in church, there are divisions between you." And this at a time when the main concern of Christians was the desire not to end the day on spears or in the teeth of a lion (until the 4th century, Christianity in the Roman Empire was considered a dangerous heresy). It is not surprising that as the church grew from a persecuted and struggling sect into a powerful and wealthy institution, the number of divisions within Christians only increased.

In 313, the emperor of the Roman Empire, Constantine the Great, legalized Christianity, whose popularity had been steadily growing for three centuries, and the emperor Theodosius in 380 completely made the teachings of Christ state religion. The problem is that after Theodosius, the once united Roman Empire split into the Western (actually Roman) and Eastern (with its capital in Constantinople). After that, the division of Christianity into two branches became a matter of time. But why?

East: The second Rome is higher than the first?

The emperor in the Roman Empire had absolute power, including over Christianity: it was Constantine who convened the First Ecumenical (Nicene) Council, which established the fundamental tenets of Christianity, such as the concept of the Holy Trinity. In other words, the higher clergy were subordinate in everything to the person on the throne.

While the emperor remained alone at the pinnacle of power, everything was relatively simple - the principle of one-man command was preserved. After the formation of two equal centers of power, the situation became more complicated. Especially after Rome collapsed under the onslaught of the barbarians (476), and political chaos reigned in Western Europe for a long time.

The rulers of the Eastern Roman Empire, which we know as Byzantium, positioned themselves as the heirs of the empire, including in terms of power over the church. Constantinople unofficially acquired the status of the "second Rome" - the capital of world Christianity.

West: Heirs of the Apostle Peter

Apostle Peter

Meanwhile, in the real Rome, which was going through hard times, the Christian clergy were not going to lose their primacy in the world of believers. The Roman Church felt special: in addition to the partially lost position of the capital, she claimed special rights that go back directly to Christ.

“You are Peter, and on this rock I will build My Church,” Jesus says in the Gospel of Matthew to his disciple Peter (whose name means “rock,” even in Holy Scripture there is a play on words). The Roman bishops interpreted this quote quite unambiguously: the Roman bishop, the Pope, is the successor of Peter, who preached and was martyred by the pagans in Rome, which means that it is Rome that should rule the entire Christian church.

In Constantinople, such an interpretation was gently ignored. This inconsistency in the issue of sovereignty has become a ticking time bomb for Christianity. Long before 1054, the number of dogmatic disputes between the Greek-Byzantines and the Latins-Romans was growing: for about 200 years in the 4th-8th centuries, the churches interrupted and then resumed communion.

Perhaps the greatest blow to the unity of the church was the crowning of Charlemagne as Holy Roman Emperor in 800. This directly offended Constantinople and finally destroyed the formal unity of the empire. However, Pope Leo III, who crowned Charles, can be understood: Charles may be a Frank by origin, but a great commander and can guarantee the protection of the papal throne here and now, while the Greeks are somewhere far away solving their own problems.

Brief list of controversies

By 1054, the Greeks and Latins had accumulated difficult questions for each other. The most important is the above-described disagreement about the status of the pope: is he the head of the Universal Church (as Rome believes) or is he only the first among equal bishops (as Constantinople is sure)? As you can understand today, this was the main question. It was not only about religious, but also about political power over believers.

The main theological contradiction is the so-called Filioque formula (Filioque - "from the Son"). Over time, Western tradition established that in Christian Trinity The Holy Spirit comes not only from God the Father, but also from God the Son (Jesus), while Eastern Christians have traditionally relied on older sources that claim that the Spirit comes only from the Father. For Christians in the Middle Ages, this was more than a matter of principle, and the mere idea of including the Filioque in the Creed caused great indignation among Eastern Christians.

Of course, there were also a number of smaller, ritual contradictions between the two branches of Christianity.

For example, Eastern Christians allowed priests to marry, for all Western Christians celibacy was mandatory. Western Christians fasted on the Sabbath during Lent, Eastern Christians did not. The Roman Church allowed the use of unleavened bread without leaven in the sacrament of the sacrament (the liturgy on unleavened bread), but this outraged the Eastern churches, who accused the papists of almost a return to Judaism. Quite a lot of such everyday differences have accumulated. And, since in the Middle Ages people attached much more importance to rituals, everything was very serious.

Failed embassy

Pope Leo IX

What exactly happened in 1054? Pope Leo IX sent an embassy to Constantinople. His goal was to improve relations, which were increasingly heated in last years: The influential Patriarch of Constantinople, Michael Cerularius, sharply resisted the attempts of the Latins to impose their theocracy in the east. In 1053, militant Michael even ordered the closure of all churches in the city that served according to the Latin model: the Latins were expelled, some especially indignant Greek priests kicked the bread prepared for the Eucharist with their feet.

Patriarch of Constantinople Michael Cerularius

It was necessary to resolve the crisis, but it only turned out to aggravate: the embassy was headed by Cardinal Humbert Silva-Candide, as irreconcilable as Michael. In Constantinople, he communicated mainly with the emperor Constantine Monomakh, who politely received him, and even tried to persuade him to depose the patriarch, but to no avail. Humbert and the two other legates sent with him did not even speak to the patriarch himself. It all ended with the fact that the cardinal, right at the service, presented Michael with a papal letter deposing and excommunicating the patriarch from the church, after which the legates left.

Michael did not remain in debt and quickly convened a council, which anathematized three legates (one of whom later became Pope himself) and cursed them. This is how the church schism took shape, which later became known as the Great Schism.

Long story

Mutual excommunication in 1054 had more symbolic meaning. Firstly, the papal legates excommunicated only Michael and his entourage (and not all the Eastern churches), and he himself - only Humbert associates (and not the entire Latin Church and not even the Pope).

Secondly, with a mutual desire for reconciliation, the consequences of that event could be easily overcome. However, for the reasons described above, this was no longer needed by anyone. Thus, quite casually, not the first, but the most significant split in the history of the Christian Church took place.

Almost a thousand years ago, the Catholic and Orthodox churches went their separate ways. July 15, 1054 is considered the official date of the break, but this was preceded by a century of gradual separation.

Akaki's schism

The first church schism, the Akaki schism, took place in 484 and lasted 35 years. And although after him the formal unity of the churches was restored, further division was already inevitable. And it all started with a seemingly joint struggle against the heresies of Monophysitism and Nestorianism. The Council of Chalcedon condemned both false teachings, and it was at this council that the form of the Creed, which to this day is professed, was approved. Orthodox Church. The decisions of the Council caused a prolonged "monophysite turmoil". The Monophysites and the seduced monks seized Alexandria, Antioch and Jerusalem, driving out the Chalcedonian bishops from there. A religious war was brewing. In an effort to bring harmony and unity in the faith, Patriarch Akakios of Constantinople and Emperor Zenon developed a compromise doctrinal formula. Pope Felix II defended the Chalcedonian creed. He demanded that Akakios come to the council in Rome to give explanations on his policy. In response to Akakios's refusal and his bribery of the papal legates, Felix II excommunicated Akakios from the Church at a council in Rome in July 484, and he, in turn, crossed out the name of the Pope from the diptychs. Thus began the schism, which was called the Akaki schasma. Then the west and east reconciled, but "the sediment remained."

Pope: the desire for supremacy

Since the second half of the 4th century, the Roman bishop: claims the status of the dominant authority for his church. Rome was to be the center of government for the Universal Church. This was justified by the will of Christ, who, according to Rome, endowed Peter with power, saying to him: “You are Peter, and on this rock I will build My Church” (Matt. 16, 18). The Pope of Rome considered himself not just the successor of Peter, who has since been recognized as the first bishop of Rome, but also his vicar, in whom the apostle, as it were, continues to live and through the Pope rule the Universal Church.

Despite some resistance, this position of primacy was gradually accepted by the whole West. The rest of the Churches generally adhered to the ancient understanding of leadership through catholicity.

Patriarch of Constantinople: Head of the Churches of the East

The 7th century saw the birth of Islam, which began to spread at lightning speed, aided by the Arab conquest of the Persian Empire, long a formidable rival of the Roman Empire, as well as Alexandria, Antioch and Jerusalem. From this period onwards, the patriarchs of these cities were often forced to entrust the management of the remaining Christian flock to their representatives, who stayed locally, while they themselves had to live in Constantinople. As a result of this, there was a relative decrease in the importance of these patriarchs, and the patriarch of Constantinople, whose see already at the time of the Council of Chalcedon, held in 451, was put in second place after Rome, thus became, to some extent, the highest judge of the Churches of the East. .

Iconoclastic Crisis: Emperors vs. Saints

The triumph of Orthodoxy, which we celebrate in one of the weeks of Great Lent, is another evidence of the fierce theological clashes of bygone times. In 726, an iconoclastic crisis broke out: the emperors Leo III, Constantine V and their successors forbade the depiction of Christ and the saints and the veneration of icons. Opponents of the imperial doctrine, mostly monks, were thrown into prisons and tortured.

The popes supported the veneration of icons and broke off communication with the iconoclast emperors. And they, in response to this, annexed Calabria, Sicily and Illyria (the western part of the Balkans and northern Greece), which until that time were under the jurisdiction of the Pope of Rome, to the Patriarchate of Constantinople.

The legitimacy of the veneration of icons by the Eastern Church was restored on VII Ecumenical Council in Nicaea. But the chasm of misunderstanding between West and East deepened, aggravated by political and territorial issues.

Cyril and Methodius: the alphabet for the Slavs

A new round of disagreement between Rome and Constantinople began in the second half of the 9th century. At this time, the question arose of what jurisdiction to include the Slavic peoples who embarked on the path of Christianity. This conflict also left a deep mark on the history of Europe.

At that time, Nicholas I became pope, striving to establish the dominance of the pope in Rome. Universal Church, limit interference secular authorities in church affairs. It is believed that he supported his actions with fake documents allegedly issued by previous popes.

In Constantinople, Photius became patriarch. It was on his initiative that Saints Cyril and Methodius translated liturgical and most important biblical texts into Slavonic, creating an alphabet for this, and thus laid the foundation for the culture of the Slavic lands. The policy of speaking to neophytes in their dialect brought Constantinople more success than the Romans, who stubbornly spoke in Latin, won.

11th century: unleavened bread for communion

11th century for the Byzantine Empire was truly "golden". The power of the Arabs was finally undermined, Antioch returned to the empire, a little more - and Jerusalem would have been liberated. Kievan Rus, having adopted Christianity, quickly became part of the Byzantine civilization. The rapid cultural and spiritual upsurge was accompanied by the political and economic flourishing of the empire. But it was in the 11th century. there was a final spiritual break with Rome. From the beginning of the XI century. the name of the pope was no longer mentioned in the diptychs of Constantinople, which meant that communication with him was interrupted.

In addition to the question of the origin of the Holy Spirit, there was disagreement between the churches on a number of religious customs. The Byzantines, for example, resented the use of unleavened bread to celebrate Communion. If in the first centuries leavened bread was used everywhere, then from the 7th-8th centuries Communion began to be celebrated in the West with unleavened bread, that is, without leaven, as the ancient Jews did on their Easter.

Duel on anathema

In 1054, an event occurred that caused a break between church tradition Constantinople and the western course.

In an effort to get the help of the pope in the face of the threat of the Normans, who encroached on the Byzantine possessions of southern Italy, Emperor Constantine Monomachus, on the advice of the Latin Argyra, who was appointed by him as the ruler of these possessions, took a conciliatory position towards Rome and wished to restore unity. But the actions of the Latin reformers in southern Italy, infringing on Byzantine religious customs, worried the Patriarch of Constantinople Michael Cirularius. The papal legates, among whom was Cardinal Humbert, who arrived in Constantinople to negotiate a unification, sought to remove Michael Cirularius. The matter ended with the fact that the legates placed a bull on the throne of Hagia Sophia excommunicating the patriarch and his supporters. And a few days later, in response to this, the patriarch and the council he convened excommunicated the legates themselves from the Church.

As a result, the pope and the patriarch exchanged anathemas against each other, which marked the final split of the Christian churches and the emergence of the main trends: Catholicism and Orthodoxy.

Reasons for the split of the Christian Church in 1054. A brief history of the division of the Churches in the 11th century. Perception of the split in Rus'