Do Eastern Catholics have a better sense of God's love and mercy than Western Catholics?

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When it comes to Mysteries, Latin Church mainly defined things because when someone thought there was contradiction in the Faith, Church didn’t say “well it’s a mystery” but actually worked towards providing satisfactory answer.

You see, historically West had much more time for academics and studying theory than East which was persecuted and under Muslims. East was more about practice, West about theory. Fun part is that when West was persecuted and East was flourishing through Eastern Roman Empire, it was opposite. East defined stuff while West didn’t.

Apparently parents who use reason with their kids and don’t just say “because I said so” tend to raise kids better at math. So for some sceptical types such as me, defining things is pretty helpful.

But if defined properly within context of God’s mercy, I don’t think it necessarily leads to people being unaware of God’s mercy. Key is however that God rules with both justice and mercy, so blindly following either is going to leave the other unaccounted for. Latin Church may define bare minimum for fasting but always provides definition where if there are good reasons to break it, it is alright.

With how Western Church operates along multiple cultures through same law and theology, definitions are necessary because each culture could be interpreting things their way and that may even lead to wrong assumptions. East doesn’t have this problem yet because while Eastern Churches are truly global in nature, they are not yet so widespread that they need to accommodate every culture. In fact, people who come to Eastern Churches do not want them to accomodate to their culture, they just want to be Eastern Catholics. So East in way it operates does not take culture of each parish or diocese into account but West does try to make itself multi-cultural. It’s a difference in this approach that breeds strict/unclear definitions.

And that doesn’t mean either side is wrong, just different.
 
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Some have even more finely broken-down categories! The following is from probably the most important EO book on confession, St. Nikodemos the Hagiorite’s “Exomologetarion” (note, “pardonable”=venial).
The initial movement of anger is pardonable; near to the pardonable is for someone to say harsh words and get hot-tempered. A non-mortal sin is to swear; near the non-mortal is for someone to strike with the hand. Between the non-mortal and the mortal is to strike with a small stick; near the mortal is to strike with a large stick, or with a knife, but not in the area of the head. A mortal sin is to murder. A similar pattern applies to the other sins.
The distinction between mortal and non-mortal sins was common for a long time in the East (St. Nikodemos cites Eastern Saints going back to the 6th century). St. Nikodemos himself was an early Neo-Hesychast/Neo-Palamite, but they had not yet found a total revulsion for anything that seemed scholastic or Latin (even if it really isn’t strictly so). The moving away from this is pretty recent among EOs and ECs kind of followed them in that (whether ECs should follow the EOs where-ever they go, or maintain the faith and theology they had at the time of the Unia is an issue worth considering I think).
 
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I have been getting a lot out of going to the TLM for the past approx 5 Sundays (I’m new to it) and can’t recall any mention of hell by this particular young Orthodox priest…Last night, I did go to a Novus Ordo Vigil mass and the priest very briefly mentioned hell…I’m aware that this is not considered a broad research sample at all lol…Whatever the case, I loved the TLM thanks to a dedicated parishioner who takes the time to create a guide for each TLM so the faithful can follow along! I hope more Catholics will embrace the beauty and the spiritual HEALING to be received through it…I’m not taking away from the Novus Ordo which I try to attend during the week…
 
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this is the sort of thing “traditionalist” always say on the Internet that just makes me scratch my head.
I can only speak from my personal experience. In a neighbouring parish a priest referred to Hell and it was such a shock that the local church council complained to the bishop.
 
I’ve heard from some of the local OF priests that they try to pitch their homilies to the type of Mass attendees they have. Certainly if it was some deliverance ministry group having a Mass, they’d expect to hear about Hell as they spend their time trying to free people from demonic influence. Weekday Massgoers tend to be better catechized and can hear about stuff like Hell without running away screaming. For the big Sunday Masses, the priests try to be a little more basic and less scary, or so I’ve been told.
 
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the Syriacs eventually split into two. the West Syriacs being inside the Roman empire and a part of Oriental Orthodoxy and influenced of the Greek/Byzantine Rite. While the East Syriacs were in the Persian empire and the most isolated from the other apostolic churches. But anyway the East Syriac Catholics are the most latinized of the 23 EC churches. Both West Syriacs and East Syriacs hold St Ephrem the Syrian as a sort of patron saint. Of course at Ephrem’s time both the rites and all the apostolic churches were united.

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Tis_Bearself:
Western Catholics are obsessed with going/ not going to Hell
Im amazed. Outside the TLM I have never heard a sermon that even mentions sin, let alone hell.
Today’s Gospel was the parable of the rich man and Lazarus. Our Ukrainian Greek Catholic priest gave a REALLY good sermon on heaven, hell and purgatory. He noted that the rich man is nameless while the poor man Lazarus is mentioned by name. In Scripture, God “knows” His own by name while the names of the wicked will be blotted out. The rich man was condemned to hell not for what he did but what he didn’t do, which was to be merciful towards his neighbor, i.e. Lazarus. He asks Abraham to tell Lazarus to give him a drop of water yet he never gave Lazarus anything, not even the crumbs that fell from his table. Therefore God did not have mercy on him (c.f. Mt. 25: 31-46, 1 John, etc.).

There are so many times during the Byzantine liturgical year where hell is mentioned (e.g. Meatfare Sunday, Great and Holy Tuesday etc.) that you really can’t ignore the fact of hell. As Father said today, it’s not like we disappear after this life. This life is meant to be the preparation for eternity.
 
While I don’t have great knowledge about the East, and while they seem to vary depending on commentator, I do think they have a better handle on God’s enormous love for humankind -and either way I absolutely agree that the west has lost much understanding of this love, often becoming focused on a sort of mechanical and legalistic approach to the faith, with fear very often being a greater factor than the love which the Greatest Commandments, for example, seek to exhort us towards.

Mortal sin is said to oppose and destroy love in us. But the positive, flip, side is that love opposes and excludes sin, fulfilling the law in the process (Rom 13:10). And this is the goal for man; this love defines justice, righteousness, and perfection for us even if we don’t fully attain it in this life. Love is the “binding agent” that finally and fully connects us to God, and it always involves choice. I appreciate related teachings here from the catechism:
1731 Freedom is the power, rooted in reason and will, to act or not to act, to do this or that, and so to perform deliberate actions on one’s own responsibility. By free will one shapes one’s own life. Human freedom is a force for growth and maturity in truth and goodness; it attains its perfection when directed toward God, our beatitude.

1732 As long as freedom has not bound itself definitively to its ultimate good which is God, there is the possibility of choosing between good and evil , and thus of growing in perfection or of failing and sinning. This freedom characterizes properly human acts. It is the basis of praise or blame, merit or reproach.


Also from para 1022 on our particular judgment, quoting St John of the Cross:
"At the evening of life we shall be judged on our love."

Love should be our focus, our goal. And I really think that the Church has moved closer now to understanding and preaching this love, this light, and that recent popes, thinking most particularly of JPII and Benedict VI, have had a clearer and more profound vision on the love of God than ever before. I also can’t stop appreciating this quote from Basil of Caesarea, a 4th century bishop:
"If we turn away from evil out of fear of punishment, we are in the position of slaves. If we pursue the enticement of wages, . . . we resemble mercenaries. Finally if we obey for the sake of the good itself and out of love for him who commands . . . we are in the position of children."

In love we find true freedom, not licentiousness or anything like that, but freedom from the slavery of sin and the sheer fear of punishment.
"There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love." 1 John 4:18

This love is what communion with God is supposed to result in, as we remain in Him and He in us .
"Apart from Me you can do nothing" (John 15).
 
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