Pratica di Shadowing: Roman Catholic vs Eastern Orthodox: 60 Differences - Impara a parlare inglese con i video
Creazione lezione...
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Let's begin looking into 60 differences between Roman Catholics and Eastern Orthodox.
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If you didn't know, there are also Eastern Catholics, which are about 1.5% of Catholics worldwide, and there are also Western Rite Orthodox,
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which make less than 1% of Orthodoxy.
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Though I will mention these some of the time, the comparison here is between Roman Catholics, that is, those who use the Church's Roman Rite,
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over a billion people, and Eastern Orthodox, not the Western Rite.
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More than ever, people in these traditions are looking at each other to understand their differences, and people from the outside are investigating them as they consider conversion or just better knowledge of their positions.
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This video should help you, at the least, understand what's up for debate.
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So let's get started.
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Certainly, one of the more well-known differences between Orthodoxy and Catholicism is that of the Filioque.
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The word Filioque is a Latin word that means, and the sun, and the Niceno-Constantinopolitan Creed, more commonly known as the Nicene Creed, did not contain this word originally.
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The original line from the Creed says that the Holy Spirit proceeds from the Father, but with the filioque clause added, it says that the Holy Spirit proceeds from the Father and the Son.
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Orthodox churches reject the addition while Catholics accept it.
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There are multiple points of disagreement here.
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For one, Orthodox will often challenge the right
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that Catholics had to unilaterally change the Creed without an ecumenical council or at least some common agreement.
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Then there is the question of whether the change is accurate, That is the doctrinal question of the procession of the Spirit.
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Some Orthodox Christians say that the Filioque makes the Catholic view of the Trinity incorrect.
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Although Eastern Catholics will omit the Filioque from the Creed, they doctrinally affirm it.
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For a lesser known difference, we have what is called the essence-energies distinction in Eastern Orthodoxy.
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God's essence is who he is, his usia in Greek, something beyond us, incomprehensible.
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God's energies are his working in this world, his activity, his operation, what we can see him doing.
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Essence and energies are uncreated and common to the three persons of the Trinity.
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That this distinction is not commonly made or even denied by many in the Catholic Church is in itself a difference, but some in Orthodoxy believe the issue is more than this.
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The doctrine of divine simplicity, taught for example by Catholic theologian and philosopher Thomas Aquinas, teaches that God is not made of any parts parts.
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Though Orthodox Christians would agree with this basic definition, Orthodox would often say that the Catholic view goes further into absolute divine simplicity,
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which is in their view incompatible with the essence-energies distinction.
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That being said, some Catholics have said that the essence-energies distinction is an acceptable view, but there is still dispute over this issue, and a difference remains, at the very least,
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in the way that the Orthodox focus on this aspect of God, and the Catholics generally do not.
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Catholics speak of original sin, and Orthodox speak of ancestral sin.
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How do these differ?
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The Orthodox view is that everyone bears the consequences of the first sin of Adam and Eve, but only Adam and Eve are guilty of that sin.
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What the Orthodox Church in America's website says is the Catholic original sin position is
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that everyone bears the guilt of the first sin.
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However, most Catholics deny this.
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Some translations of the Council of Trent have their first decree on original sin saying
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that the guilt of original sin is remitted in baptism, but there are claims that this is not a correct translation
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or that the meaning of the word guilt in English has changed over time.
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At the same time, some Catholic parishes continue to teach the idea of individuals having the guilt of original sin.
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Father John Daly of St. Joseph's Catholic Church, Leicester, says that he was taught as a Catholic that we are born guilty of original sin,
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but that a new understanding was suggested in the 1960s
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that guilt only begins with our first Eastern Catholic deacon Anthony Dragani says
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that the Catholic Church has adopted a much more Eastern understanding in recent years.
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Meanwhile, other Catholics say that the Catholic view is compatible with the Orthodox view
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and that it's not a new understanding at all.
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All of this is to say that if you debate this issue in real life, you're going to very likely run up against claims of misrepresentation
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of the other side unless you carefully find out what your interlocutor believes.
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Otherwise, the discussion may go nowhere.
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That some people claim there is a difference here and others say, no, we believe the same thing,
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is itself an indication of different thinking about what the other side believes on this issue.
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Another difference between Catholics and Orthodox on sin is the categorization into mortal and venial sin.
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For Catholics, to commit a mortal sin results in the death of hell unless taken care of through confession, but venial sin does not do this.
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The Orthodox Church in America's website says, In the Orthodox Church, there are no categories of sin as found in the Christian West.
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The same article says that having a list of deadly sins could become an obstacle to genuine repentance.
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This difference leads us into another one.
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In the Catholic view, dying with a mortal sin makes it impossible to go to heaven, but if you die with venial sins, you'll have them purified in purgatory.
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Catholics have taught that certain sins can be forgiven after death.
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More recently, the Catholic Church has clarified that purgatory is not a location, but a condition.
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The Catholic Answers website says that the nature of the cleansing has traditionally been assumed to mean a literal fire, but that's not part of the dogmatic definition.
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Catholic theologian Robert Stackpole reiterates this, but also notes that many preachers in some catechisms have looked that way.
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The Catholic position also teaches that people on earth can assist those in purgatory through masses, prayers, indulgences, and so forth.
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In contrast, one Russian Orthodox parish says that purgatory is one of the classic differences between the two churches.
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As an example, they say that Catholics view the fire as literal, while Orthodox don't accept the idea of fiery torments.
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It's important to remember that many Catholics today also reject the idea of literal physical fire.
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Another Orthodox website says,
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tells all about it in the article, The Way of All Flesh, What Happens to the Soul After Death, saying that the first three days after earthly death,
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a person's soul is on the earth to walk where it wishes, transported at the speed of thought.
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On the third day, the soul goes to heaven to worship God, where it does so until the ninth day after death, at which point it goes through the aerial toll houses until the 40th day.
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These toll houses are obstacles put in the way of rising souls after death in the space under heaven, and demons wait there.
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People may pass through and ascend to heaven or possibly be cast down.
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Only martyrs and great saints go to heaven without passing through the toll houses, such as the Virgin Mary.
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The demons try to detain people as they pass through, and for those guilty of sins, they are dragged away by the demons to their side.
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For those who are holy, the angels protect them.
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People will be confronted with their own actions in their life at the toll houses.
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For example, at the first toll house, they are presented with their own idle talk, blasphemous words, idle laughter, and so forth.
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Whether the soul is finally seized by the demons
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or taken to heaven depends on the state of the soul at death and the intercession, that is, prayers of the living.
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In one view, there are 20 tollhouses in total.
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After the tollhouses, the soul is judged and sent to the place it will abide until Christ's second coming.
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Tollhouses are somewhat controversial today, especially in whether teaching on them should be taken literally, allegorically, or discarded altogether.
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In some parishes, the view is condemned.
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In others, they may never be discussed, and some are unaware of this teaching.
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However, it is still quite common for Orthodox churches to have special prayers for the dead on the third, ninth, and fortieth days after their death.
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So where is the place that a soul abides until the second coming?
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The Greek Orthodox Archdiocese of America does affirm an intermediate state.
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They say, A partial judgment is instituted immediately after our physical death, which places us in an intermediate condition of partial blessedness,
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for the righteous, or partial suffering, for the unrighteous.
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Disavowing a belief in the Western purgatory, our church believes that a change is possible during this intermediate state and stage.
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The church militant and triumphant is still one, which means that we can still influence one another with our prayers in our saintly or ungodly life.
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This is the reason why we pray for our dead.
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Also, almsgiving on behalf of the dead may be of some help to them, without implying, of course, that those who provide the alms are in some fashion buying anybody's salvation.
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One Orthodox parish says that we have an inability to know much about life after death, and so the Church refrains from both speculation and definite declaration.
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However, what is affirmed includes prayers for the dead, certainty of eternal life, and the communion of saints.
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Catholics may make the claim that the Catholic and Orthodox position on purgatory is essentially the same.
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Catholic apologist Jimmy Akin says that although Orthodox don't use the word purgatory,
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they still acknowledge purification after death and use the teaching about toll houses as a claim to similarity.
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Another reason that some Orthodox Christians have rejected the Catholic view of purgatory
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is because they believe the Catholic view incorporates into purgatory the idea of indulgences and satisfactionism.
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The next two differences we'll investigate.
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Indulgences are linked to purgatory because an indulgence is the remission of temporal punishment, which is what purgatory is.
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According to Catholic theology, a person can obtain a plenary indulgence, one that cleanses from all temporal punishment due to sin once per day, and must have met several requirements.
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They must do certain things like make certain pilgrimages, visit people in need, fast for a whole day, or other such things, and as a result,
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the indulgence is applied to oneself or to someone deceased.
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Partial indulgences also exist which only remove part of the temporary punishment due to sin.
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Indulgences cannot be bought with money, nor can one obtain one for a sin they have not committed.
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Similar practices have for limited times existed in Orthodoxy.
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The sale of absolution certificates, for example, was a practice of some Orthodox churches in the past.
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Today, Orthodox churches say that there is no such practice, making this another difference between the two.
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Like indulgences, the difference of satisfactionism and atonement theory can stand alone, but it is also a reason why some in Orthodoxy reject the Catholic view of purgatory.
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Orthodox Metropolitan Callistos Ware said, According to the normal Roman teaching, souls in purgatory undergo expiratory suffering,
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and so render satisfaction or atonement for their sins.
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When asked, what is the Church's teaching on atonement, the Q&A response from Catholic Answers is to quote Ludwig Ott in saying,
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By atonement in general is understood the satisfaction of a demand.
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In the narrower sense, it is taken to mean the reparation of an insult.
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This occurs through a voluntary performance which outweighs the injustice done.
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The idea that either a soul in purgatory or even
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that Jesus Christ must provide satisfaction for sin is something that many Orthodox disagree with.
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Clark Carlton in his book The Life, The Orthodox Doctrine of Salvation said that many metaphors are used to describe salvation in the scripture,
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but Anselm sought to reduce this down to one idea, the satisfaction theory.
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Anselm argued that by sinning, man committed an offense against God, and the offense against God demanded satisfaction.
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According to Carlton, about everyone accepted Anselm's argument, including Catholics and Protestants both, who didn't question whether God's justice, honor, and wrath needed to be satisfied,
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but about whether man could add anything to the satisfaction.
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Carlton says that the doctrine of satisfactionism has at least three problems.
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It is predicated on the assumption that God has human characteristics, it makes sin to be God's problem rather than man's,
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and it turns salvation into something wholly external to man, leaving him essentially unchanged.
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Carlton's argument in the book leads to this concluding statement.
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Orthodox Christianity, therefore, must reject the satisfaction theory of the atonement
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because it violates the most fundamental principles of Christian theology and because it leaves man fundamentally unchanged.
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For the orthodox, to be saved is to be restored to true spiritual health.
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It is not God's attitude towards man that needs to be changed, but rather man's state.
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Many in orthodoxy would come alongside Carlton in rejection of the satisfaction theory of the atonement.
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Deacon Kevin Kalish from the Russian Orthodox Church outside Russia writes, For the Orthodox, dogma clearly does not develop.
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For Roman Catholics, the answer is certainly different.
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He goes on to say that forms of expression change over time, and the branch of learning that deals with dogma does develop.
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So what is doctrinal development?
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Father Thomas Winandy writes on the Catholic Answers website that church teachings have changed over time, but have never contradicted past doctrines.
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And the Catholic Answers tract, Can Dogma Develop, says, it's important to understand that the church does not, indeed cannot, change the doctrines God has given it,
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nor can it invent new ones and add them to the deposit of faith
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that has been once for all delivered to the saints.
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New beliefs are not invented, but obscurities and misunderstandings regarding the deposit of faith are cleared up.
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For the Orthodox, many of the things that make Catholics and Orthodox different are viewed as unacceptable doctrinal developments that need reversed.
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An article on the website of St. Barnabas Orthodox Church and Antiochian Orthodox Church in California says, ever since the fall of the Ottoman Empire,
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both the Orthodox Church and Rome have worked towards emotional healing and fruitful dialogue.
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But there are centuries worth of doctrinal development in the West, not to mention pastoral and practical concerns, varied commemorations of saints, political confrontations in Ukraine and Eastern Europe,
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etc., yet to be overcome.
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Father Christopher Clitu of the Greek Orthodox Church of Cyprus says on the subject
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that the Orthodox Church has been unchanged since the time of Christ, And also, the Roman Catholic Church thus believes that the Holy Spirit through the popes develops,
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changes, adds, and subtracts various aspects of scriptural interpretation, early Christian analyses, and apostolic tradition.
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They believe that each new system of doctrines and replacements of previous beliefs, such as Vatican I, Vatican II,
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etc., are superior in intellect and spiritual enlightenment to the previously accepted church traditions and papal decisions.
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What Father Clitu says would probably not be accepted by Catholics as a proper description of their position.
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The Catholic view does not deny development, but often proposes that the developments are not as radical as they are claimed to be, and that Orthodoxy has developed itself in similar ways.
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At this point, you've probably noticed two things.
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First, we haven't made it to 60 differences.
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That's because for that, you'll have to watch part two.
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Secondly, I made a video on the differences between Catholics and Orthodox, and didn't talk about the Pope until the last quote.
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So there's definitely more on that subject in the coming videos on this topic.
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A few clarifications at the end here.
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As I discussed in the video, what do Catholics and Orthodox think of each other?
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Catholics generally claim that Orthodox are very similar to Catholics, while many Orthodox claim to be very different from Catholics.
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That will, of course, shine through in the topics mentioned in this video and in the ones to come.
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In fact, you could consider this itself to be another difference.
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Catholics and Orthodox have a difference in how serious or how large they think the differences are between themselves.
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Finally, as is always mentioned when this topic comes up, Eastern Catholics may look more like the Orthodox on some of these issues.
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However, keeping things in balance, literally 98% of Catholics are not Eastern Catholics, and those experience these differences more fully.
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If you are in America and have an Orthodox and a Catholic Church in your town, the odds are strong that the Catholic Church is not an Eastern Rite Church,
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and the Orthodox Church is not Western Rite.
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This most common situation is really what I'm aiming to compare here.
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Don't forget to watch part 2 and subscribe to Ready to Harvest for more videos on Christian denominations.
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Per chi è questo video?
Questo video è perfetto per gli appassionati di inglese che vogliono migliorare la pronuncia inglese e approfondire temi culturali e religiosi. Ideale per livelli intermedi e avanzati, aiuta a capire discussioni complesse e a esercitarsi con un discorso fluido e articolato. Se vuoi imparare l'inglese con YouTube in modo pratico, questo contenuto è una risorsa eccellente: combina apprendimento linguistico con conoscenze generali, rendendo lo studio più coinvolgente.
Parole e espressioni da "rubare"
- Filioque: Termine latino che significa "e dal Figlio", centrale nel dibattito tra cattolici e ortodossi. Utile per discussioni teologiche.
- Essence-energies distinction: Distinzione tra "essenza" e "energie" di Dio, un concetto specifico dell'ortodossia. Buona per ampliare il vocabolario filosofico.
- Ancestral sin: "Peccato ancestrale", termine usato dagli ortodossi per differenziarlo dal "peccato originale" cattolico. Utile per confronti religiosi.
- Unilaterally: "Unilateralmente", modo di agire senza il consenso altrui. Comune in contesti politici e teologici.
Come migliorare l'accento con questo video
Per esercitarti con il shadowing in inglese, segui questi passaggi: 1) Ascolta un frammento di 10-15 secondi e ripetilo immediatamente, cercando di imitare l'intonazione e il ritmo del speaker. Nota come le parole lunghe (es. "incomprehensible") sono pronunciate con accento sulla seconda sillaba. 2) Focus sulle congiunzioni: il speaker usa "though", "however" e "meanwhile" per connettere le idee, quindi imita la loro pronuncia soft (non troppo accentuata). 3) Pratica la differenza tra "sin" (sounds like "sin") e "son" (sounds like "sòn") per evitare errori comuni. Con l'approccio shadowspeaks, ripeti il processo più volte: la chiave è l'immediatesse e l'attenzione ai dettagli. Questo metodo ti aiuterà a rendere il tuo inglese più naturale e fluido.
La grammatica di questo video
Le strutture che chi parla usa di più, con le parole esatte del video:
| Struttura | Nel video |
|---|---|
| Present perfect have/has + participio passato — un’azione passata che conta ancora adesso | have said · has changed · has adopted |
| Forma passiva be + participio passato — conta ciò che accade, non chi lo fa | is called · are uncreated · is not made |
| Frasi relative who / which + frase — un’informazione in più su una persona o una cosa | Catholics, which are · those who use · those who are |
Cos'è la tecnica dello Shadowing?
Shadowing è una tecnica di apprendimento delle lingue supportata da studi scientifici, originariamente sviluppata per la formazione dei traduttori professionisti e resa popolare dal poliglotta Dr. Alexander Arguelles. Il metodo è semplice ma potente: ascolti un audio in inglese di madrelingua e lo ripeti immediatamente ad alta voce — come un'ombra che segue il parlante con un ritardo di solo 1–2 secondi. A differenza dell'ascolto passivo o degli esercizi di grammatica, lo shadowing costringe il tuo cervello e i muscoli della bocca a elaborare e riprodurre simultaneamente i modelli di discorso reale. La ricerca dimostra che migliora significativamente la precisione della pronuncia, l'intonazione, il ritmo, il discorso connesso, la comprensione dell'ascolto e la fluidità del parlato — rendendolo uno dei metodi più efficaci per la preparazione alla prova di speaking dell'IELTS e per la comunicazione reale in inglese.