How does a Catholic Divine Liturgy differ from an Eastern Orthodox one?

[frjohnmorris]

HI,
No, Divine Liturgy of the Greek Orthodox, Russian Orthodox, and Serbian Orthodox are not cohesive with the Catholic faith. The two biggest problems are the reasons why the two churches split. One is the Catholic church uses the Filioque a slightly different translation of the Lord’s Prayer the Orthodox refused to change the wording from the Original with out a council. Secondly is the Holy Communion should be all from on body. The Catholic church uses unleavened wafers from different sources mass produced. The Orthodox Church still continues to use 1 body to serve to people and the bread is leavened as the Doxology says. The service at a Ukrainian Greek Catholic Church is not Orthodox at all but Catholic but finding one state side is tough.

Fr. Achilles

If you outline the Latin Rite Mass and compare it with an outline of the Eastern Orthodox Divine Liturgy, you will find that the outlines are identical. We just fill in the blanks differently. The most noticeable difference is that the Eastern Liturgy is more like the old Tridentine High Mass. We always chant the service and always use incense. The East never developed a form of a said service or Low Mass.

Fr. John W. Morris

 

[Vico]

If I were to become Eastern Catholic since I am now Russian Orthodox would I be Ruthenian?

Practically it makes little difference since the nearest Ruthenian church is over 500 miles distant.

In another place you said: “I was baptized at a Russian Orthodox church in Texas where they have a true icon of the Theotokos of Tepeyak which is the same as the Catholic picture of Our Lady of Guadalupe. Before I was Orthodox I was Roman Rite Catholic, and they do have at least some Icons.”

Being re-baptized Russian Orthodox does not change your Catholic church ascription.

The Catholic rule is based upon the first church of valid baptism if baptized at age 14 or later (adult). If validly baptized under age 14, it is based upon the church of ascription of the Catholic parent or guardian. For example, if you had a Catholic parent or guardian that was Latin Catholic (and not married to an eastern Catholic) and you were baptized under age of 14, then you are Latin Catholic. Sometimes change is possible for example you marry another in an eastern Catholic church and designate that eastern Catholic church as your ritual church, or you request change from the Apostolic See and it is officially granted in writing.

 

[Deacon_Anton]

Sometimes change is possible for example you marry another in an eastern Catholic church and designate that eastern Catholic church as your ritual church, or you request change from the Apostolic See and it is officially granted in writing.

My understanding is that a change of Church can be achieved canonically these days by agreement of your current hierarch and the hierarch of your adopted Church.

 

[Vico]

My understanding is that a change of Church can be achieved canonically these days by agreement of your current hierarch and the hierarch of your adopted Church.

That is a good point. I know a few Latin Catholics that have become Byzantine, as you mention, through the approval of the bishops involved. That is because of a re-script of the Latin Canon Law (CIC 112 § 1, 1°). Also, I know a non-Catholic that was received (because of protestant baptism) into the Latin Catholic church and then received the letter of approval from the releasing bishop and then from the accepting bishop to transfer to Byzantine. Then the spouse took the option to transfer to the same church, and the children under 14 were also included by law. Another different type transfer example I know of was one person with an uncertain protestant baptism, was directly received in the Byzantine Catholic Church by conditional baptism. (In the Latin re-script it states that the consent of the Apostolic See is now presumed with the consent of the two hierarchs.) It seems possible that in some places there would not be both hierarchs, so the Congreration for the Eastern Churches would need to give the approval directly. SECRETARIA STATUS*

**Fit facultas licentiam de qua in can. 112, § 1, 1° C.I.C. legitime, in casu, praesumendi. **

RESCRIPTUM EX AUDIENTIA SS.MI

Ad normam can. 112, § 1, 1° Codicis Iuris Canonici, quisque vetatur post susceptum Baptismum alii ascribi Ecclesiae rituali sui iuris, nisi licentia ei facta ab Apostolica Sede. Hac de re, probato iudicio Pontificii Consilii de Legum Textibus Interpretandis, Summus Pontifex Ioannes Paulus II statuit eiusmodi licentiam praesumi posse, quoties transitum ad aliam Ecclesiam ritualem sui iuris sibi petierit Christifidelis Ecclesiae Latinae, quae Eparchiam suam intra eosdem fines habet, dummodo Episcopi dioecesani utriusque dioecesis in id secum ipsi scripto consentiant.

Ex Audientia Sanctissimi, die XXVI mensis Novembris, anno MCMXCII.

ANGELUS card. SODANO
Secretarius Status​

***A.A.S., vol. LXXXV (1993), n. 1, p. 81
Synopsis:
To canonical norm CIC 112, §1, 1/
CCEO Canon 32 section 2 presumes consent of the Apostolic See (consensus praesumitur) for transfer of a Catholic of one Church sui iuris to another with overlapping territories. This rescript extends the consent to the faithful of the Latin Church.