Catholicism vs Eastern Orthodoxy. For those that made a choice why did you choose what you chose?
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Random_Person
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I chose Catholicism over Eastern Orthodoxy for a number of reasons: there seemed to be better arguments for the papcy, if you dont have the “filioque” the Holy Ghost and God the Son would be the same, Orthodoxy is not as strict morally, and I just was not willing to give up the latin Mass. Also, if you stay Catholic there are the byzantine Catholic churches that basically have the same liturgical life as the orthodox churches if you really like the Byzantine rite. Catholicsm is just better in every way 
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JoyToTheWhirled
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It came down to practicalities in the end. I cannot easily get to an Orthodox church, and after a visit to a Divine Liturgy, my husband flat out refused to take me on the hour and a half round trip again he disliked it so much.
My own theological leanings are very much to the Orthodox side of things. But I have the choice between being a lone ranger Orthodox which is nonsense, or being a Catholic in a community of other Catholics with my husband actually engaging in my faith life. I have chosen the latter. It is pragmatism, I make no bones about that. I still have great affection for the Orthodox way of doing and seeing things. But needs must.
My own theological leanings are very much to the Orthodox side of things. But I have the choice between being a lone ranger Orthodox which is nonsense, or being a Catholic in a community of other Catholics with my husband actually engaging in my faith life. I have chosen the latter. It is pragmatism, I make no bones about that. I still have great affection for the Orthodox way of doing and seeing things. But needs must.
Diamantina
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I was baptized Catholic in infancy, although neither of my parents were practicing Catholics. I was in the Orthodox Church (mostly in the Serbian Diocese of Western America) from 1990 to 2003. I then reverted to Catholicism.
Why did I convert to Orthodoxy? They believed everything that I believed, or at least everything that I wanted to believe. I was skeptical of the powers of the papacy (although I even then realized that the popes since Pius IX at least have all been good and holy men, and they all probably will, in my opinion, ultimately be beatified if not canonized). I fell in love with the Divine Liturgy and icons and the veneration of the Mother of God, as well as praying the Psalms. Also, the priest who converted me was young (a convert from Pentacostalism, although he was part Greek) and very personable: his kindly wife was a former novice with the Little Sisters of the Poor and they had four extremely endearing young children. I felt more at home with them than with my own family: I saw myself as a young aunt or older sister of the children. (This priest later converted to Missouri Synod Lutheranism and became a pastor in that denomination.)
If there had been an English-dominant Byzantine (or Ukrainian, Melkite, Russian, etc.) Catholic parish within 10 km of my house at the time I was considering conversion to Orthodoxy, I might have switched over to them and formally changed my rite within Catholicism. Although there is now a Melkite Catholic mission (with a largely Arab congregation – about 50-60% of the Divine Liturgy is in Arabic) a couple of miles from my house, that was not the case when I was converting to Orthodoxy. (I am more of a Slavophile when it comes to the Divine Liturgy, however
But the nearest English-dominant Eastern Catholic parishes with a Slavic background were at least 20 miles away from my house – a prohibitive distance for me, since I do not know how to drive.)
(continued in next post)
Why did I convert to Orthodoxy? They believed everything that I believed, or at least everything that I wanted to believe. I was skeptical of the powers of the papacy (although I even then realized that the popes since Pius IX at least have all been good and holy men, and they all probably will, in my opinion, ultimately be beatified if not canonized). I fell in love with the Divine Liturgy and icons and the veneration of the Mother of God, as well as praying the Psalms. Also, the priest who converted me was young (a convert from Pentacostalism, although he was part Greek) and very personable: his kindly wife was a former novice with the Little Sisters of the Poor and they had four extremely endearing young children. I felt more at home with them than with my own family: I saw myself as a young aunt or older sister of the children. (This priest later converted to Missouri Synod Lutheranism and became a pastor in that denomination.)
If there had been an English-dominant Byzantine (or Ukrainian, Melkite, Russian, etc.) Catholic parish within 10 km of my house at the time I was considering conversion to Orthodoxy, I might have switched over to them and formally changed my rite within Catholicism. Although there is now a Melkite Catholic mission (with a largely Arab congregation – about 50-60% of the Divine Liturgy is in Arabic) a couple of miles from my house, that was not the case when I was converting to Orthodoxy. (I am more of a Slavophile when it comes to the Divine Liturgy, however
But the nearest English-dominant Eastern Catholic parishes with a Slavic background were at least 20 miles away from my house – a prohibitive distance for me, since I do not know how to drive.)(continued in next post)
Diamantina
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(part 2 of 2)
Why did I revert to Catholicism? I was in grad school and it was difficult for me to get to an Orthodox Divine Liturgy on a regular basis. On the other hand, two Catholic parishes were a short bus ride (in opposite directions) from my apartment. It was easy for me not only to attend Sunday Mass, but also weekday Masses when I could find the time (the Orthodox parishes that I knew of did not usually have Divine Liturgy during the week). Although the members of the Serbian parish were very kind to me, it was increasingly clear that I would not marry someone of Serbian descent (or anybody at all): I was a wee bit of an outsider in the parish, although I sang in the choir. Also, I was discerning a possible vocation to consecrated life: monasticism (which is essentially the only option for consecrated life in the Orthodox Church) did not appeal to me (besides, I have a history of severe depression, which pretty much rules out life in community), while life in a secular institute or as a consecrated virgin living in the world appealed to me more. I had also attempted to follow the Orthodox rules for fasting and my health declined as a result. My mother thought it was silly of me to feel obliged to ask a priest for a dispensation for a modified fast, when I could just modify the fast on my own.
I also still have a great affection for the Orthodox way of doing and seeing things. I do not say the Filioque when I recite the Nicene Creed, even though I believe that the Holy Spirit proceeds from (or at least through) the Son. I prefer to pray with icons rather than statues, and prefer a cappella music for liturgical purposes. I still venerate Orthodox saints, especially Elizabeth the New Martyr and Eudocia (née Athenais). I have become a Lay Carmelite and pray the Liturgy of the Hours (which continues my love of the Psalms which I developed in my years in the Orthodox Church). A Catholic priest who knew me thought it appropriate that I am a Lay Carmelite, since (according to him) the Carmelites have a blend of Western and Eastern Christian spirituality (and the Carmelites began in the Christian East, after all).
Why did I revert to Catholicism? I was in grad school and it was difficult for me to get to an Orthodox Divine Liturgy on a regular basis. On the other hand, two Catholic parishes were a short bus ride (in opposite directions) from my apartment. It was easy for me not only to attend Sunday Mass, but also weekday Masses when I could find the time (the Orthodox parishes that I knew of did not usually have Divine Liturgy during the week). Although the members of the Serbian parish were very kind to me, it was increasingly clear that I would not marry someone of Serbian descent (or anybody at all): I was a wee bit of an outsider in the parish, although I sang in the choir. Also, I was discerning a possible vocation to consecrated life: monasticism (which is essentially the only option for consecrated life in the Orthodox Church) did not appeal to me (besides, I have a history of severe depression, which pretty much rules out life in community), while life in a secular institute or as a consecrated virgin living in the world appealed to me more. I had also attempted to follow the Orthodox rules for fasting and my health declined as a result. My mother thought it was silly of me to feel obliged to ask a priest for a dispensation for a modified fast, when I could just modify the fast on my own.
I also still have a great affection for the Orthodox way of doing and seeing things. I do not say the Filioque when I recite the Nicene Creed, even though I believe that the Holy Spirit proceeds from (or at least through) the Son. I prefer to pray with icons rather than statues, and prefer a cappella music for liturgical purposes. I still venerate Orthodox saints, especially Elizabeth the New Martyr and Eudocia (née Athenais). I have become a Lay Carmelite and pray the Liturgy of the Hours (which continues my love of the Psalms which I developed in my years in the Orthodox Church). A Catholic priest who knew me thought it appropriate that I am a Lay Carmelite, since (according to him) the Carmelites have a blend of Western and Eastern Christian spirituality (and the Carmelites began in the Christian East, after all).
R
Random_Person
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Mainly just citing the clause saying a head bishop cant act without the concent of lower bishops and that our Lord meant that all of the bishops were the rock, not just St. Peter. That doesnt do justice to events such as the council of chalcedon and of John running to the open tomb and waiting for Peter to enter first in John 20. Also the clause in Nicea was added behind the backs of Rome from the Eastern bishops, but I believe we still adhere to it.
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