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<\/a><\/figure>\n\nNeither Orthodox Christians nor Catholics widely favor communion between their two churches, which have been in an official state of schism since the year 1054. In 12 of the 13 Central and Eastern European countries surveyed with sizable Eastern Orthodox populations, fewer than half of Orthodox Christians say they favor the Eastern Orthodox and Roman Catholic churches being in communion again. Only in Romania do a majority (62%) of Orthodox Christians support reunification, and only in Ukraine (74%) and Bosnia (68%) do most Catholics take this position. In many of these countries, about a third or more of Orthodox and Catholic respondents say they don\u2019t know or can\u2019t answer the question, perhaps reflecting a lack of understanding of the historical split.<\/p>\n\n
In Russia, which has the largest Orthodox population in the world, just 17% of Orthodox Christians support communion with Catholicism.<\/p>\n\n
Overall, Orthodox Christians and Catholics in Central and Eastern Europe offer similar responses to this question. But in the countries surveyed with sizable Eastern Orthodox and<\/em> Roman Catholic populations, Orthodox Christians are often much less likely than their Catholic compatriots to support communion between the two churches. For example, in Bosnia, 42% of Orthodox Christians favor communion, compared with 68% of Catholics. Significant gaps also exist in Ukraine (34% of Orthodox vs. 74% of Catholics) and Belarus (31% vs. 51%).<\/p>\n\n While relatively few favor a hypothetical communion between their churches, Orthodox Christians and Catholics generally say their religions have a lot in common. Majorities in 10 of the 14 Orthodox populations surveyed say this, as do majorities in seven of the nine Catholic populations.<\/p>\n\n Proximity to people of the other faith often seems to be a factor; respondents from these two traditions are especially likely to say their denominations have a lot in common if they live in countries with sizable populations of both. In Bosnia, for example, 75% of Orthodox Christians and 89% of Catholics say their religions have a lot in common. In Belarus, 70% of Orthodox Christians say this, as do 75% of Catholics.<\/p>\n\n Ukrainian Catholics are among the most likely in the region to say Catholicism has a lot in common with Orthodox Christianity. In part, this may be because most Ukrainian Catholics identify as Byzantine Rite Catholics and not Roman Catholics.<\/p>\n\n In 1965, Patriarch Athenagoras of Constantinople and Pope Paul VI agreed to rescind the mutual excommunications issued by their churches 911 years prior, in 1054. And today, majorities of Orthodox Christians in most countries surveyed say they believe Pope Francis \u2013 who has issued joint declarations with both Patriarch Bartholomew of Constantinople<\/a> and Patriarch Kirill of Moscow<\/a> \u2013 has been improving relations between Catholicism and Orthodoxy.<\/p>\n\n More than two-thirds of Orthodox Christians in Bulgaria, Ukraine and several other countries say Pope Francis has been improving relations. In Russia, however, only half take this view.<\/p>\n\n Much lower Orthodox shares report positive opinions of Pope Francis in general. Across the region, a median of just under half (46%) of Orthodox Christians view Francis favorably, including about a third (32%) in Russia. That is not to say that all others view him un<\/em>favorably; a median of just 9% of Orthodox Christians across these countries take this position, while a median of 45% say they have not formed an opinion or otherwise decline to answer.<\/p>\n\n Catholics, meanwhile, are largely united in their approval of the pope. Majorities of all nine Catholic populations surveyed also say Pope Francis has been improving their church\u2019s relationship with Orthodoxy.\n<\/a><\/p>\n\n Orthodox Christians are more likely to invest religious authority in the patriarch of Moscow than in the ecumenical patriarch of Constantinople, even though the latter is traditionally known as the \u201cfirst among equals\u201d among Eastern Orthodox leaders.[18. numoffset=”18″ While recognized as \u201cfirst among equals,\u201d the patriarch of Constantinople is not imbued with governing authority over other Eastern Orthodox patriarchs, aside from the power to call and preside at gatherings.]<\/p>\n\n In every Orthodox-majority country surveyed that lacks a self-governing national Orthodox church, Orthodox Christians are much more likely to say they recognize the patriarch of Moscow (currently Kirill) as the highest authority in Orthodoxy than to say this about the patriarch of Constantinople (currently Bartholomew).<\/p>\n\n In the countries surveyed that do<\/em> have a self-governing national Orthodox church, Orthodox respondents are generally more likely to view their own national Orthodox patriarch as the highest authority within Orthodoxy. At the same time, others in some of these countries are more likely to say they view the Moscow patriarch this way\u00a0(rather than the ecumenical patriarch of Constantinople). Greece is an exception; a majority of Orthodox Greeks view the ecumenical patriarch as the highest Orthodox authority.<\/p>\n\n In 1988, the Soviet Union marked the 1,000th anniversary of the historical event known for bringing what is now known as Orthodox Christianity to Russia and its environs \u2013 a mass baptism believed to have occurred in 988 in the Dnieper River in Kiev, which was overseen by Vladimir the Great, ruler of the region then known as Kievan Rus and himself a convert to Orthodoxy.[19. Heppell, Muriel. 1987. \u201cThe Baptism of Rus.\u201d Religion in Communist Lands.]<\/p> Back then, Constantinople was the center of the Orthodox world. But in 1453, the Muslim-led Ottoman Empire conquered the city, and, in the ensuing centuries, Russia\u2019s leaders would come to view themselves as inheritors of the mantle of Orthodox leadership. Moscow, in the words of some observers, had become the \u201cThird Rome,\u201d or leader of the Christian world, following Rome itself and then Constantinople, which was called the \u201csecond Rome.\u201d[20. Toumanoff, Cyril. 1955. \u201cMoscow the Third Rome: Genesis and Significance of a Politico-Religious Idea.\u201d The Catholic Historical Review.]<\/p> Russia\u2019s leadership role in the Orthodox world changed during the Communist era, when Soviet authorities worked to enact atheism across the USSR, putting religious institutions in the country on the defensive. From 1910 to 1970, the Orthodox population in Russia fell by a third, from 60 million to 39 million. Soviet Premier Nikita Khrushchev even envisioned a day when just a single Orthodox priest would remain in the country.[21. Kulavig, Eric. 2002. \u201cDissent in the Years of Khrushchev: Nine Stories about Disobedient Russians.\u201d] But since the end of the Soviet era, Russia\u2019s Orthodox population has rebounded, more than doubling to 101 million. Now, roughly seven-in-ten Russians (71%) identify as Orthodox, up from 37% in 1991.[22. See Pew Research Center\u2019s 2017 report \u201cReligious Belief and National Belonging in Central and Eastern Europe<\/a>.\u201d]<\/p> Even in 1970, Russia\u2019s Orthodox population was the world\u2019s largest, and now it is almost three times bigger than the next-largest national Orthodox populations, Ethiopia\u2019s (36 million) and Ukraine\u2019s (35 million). One indicator of religious influence from Russia is that while the patriarch of Constantinople commands the title of \u201cfirst among equals\u201d among Orthodox religious leaders, more Orthodox Christians in Central and Eastern Europe view the patriarch of Moscow as the highest Orthodox authority, even outside of Russia. (See survey results here<\/a>.)<\/p> Orthodoxy and Roman Catholicism have different positions on some controversial issues. For example, Orthodoxy typically allows divorce and remarriage, while Catholicism forbids it.[23. While Eastern Orthodox teachings are critical of divorce, they generally allow it in cases of infidelity. Its churches generally allow people in these situations to have up to three marriages, though the liturgies for second and third are penitential in nature. A traditional Orthodox saying is that the church \u201cblesses the first marriage, performs the second, tolerates the third, and forbids the fourth.\u201d The limit of three is often linked to the writings of a fourth-century theologian named Gregory of Nazianzus that were viewed as permissive relative to other, stricter Christian prohibitions on divorces. Oriental Orthodox churches also discourage divorce but tend to allow it in certain circumstances. For example, in the Coptic Orthodox churches, divorce is only allowed in cases of adultery or a spouse\u2019s conversion to another religion (though from 1938 to 2008 it had a more permissive stance). See Beeley, Christopher A. 2008. \u201cGregory of Nazianzus on the Trinity and the Knowledge of God.\u201d Also see Schembri, Kevin. 2015. \u201cThe Orthodox Tradition on Divorced and Remarried Faithful<\/a>.\u201d Melita Theologic. Also see April 23, 2012. \u201c<\/em>Coptic Christians call for divorce law relaxation<\/a>.\u201d Ahram Online. Also see Allen, John L., Jr. June 29, 2015. \u201cFrancis is not the only pope facing a divorce dilemma<\/a>.\u201d Crux.]\u00a0And while Orthodoxy allows married men to become priests, the Catholic Church generally does not.[24. Orthodox men who are married can become priests, but they cannot marry once in the priesthood. The Vatican makes exceptions for some already-married Protestant clergy, such as Anglicans, who convert to Catholicism, and for priests of Eastern Rite Catholicism. ]<\/p>\n\n Most Orthodox Christians support their church\u2019s positions on these issues. Indeed, majorities of Orthodox Christians in 12 of the 15 countries surveyed say they support the church position allowing Orthodox Christians to divorce. This position is most common in Greece, where about nine-in-ten Orthodox Christians (92%) support it.<\/p>\n\n Orthodox majorities in every country surveyed with a substantial Orthodox population say they approve of their church\u2019s policy on permitting married men to become priests. This position \u2013 which runs counter to a general Catholic prohibition of married priests \u2013 is again most accepted in Greece, where 91% of Orthodox respondents support it. This view is least widespread in Armenia, though even there it is still supported by a majority (58%) of Orthodox Christians.[25. Armenia\u2019s national church, part of Oriental Orthodoxy rather than Eastern Orthodoxy, also allows married men to become priests.]<\/p>\n\n Ethiopian Orthodox Christians also generally agree that married men should be allowed to become priests; 78% favor the policy permitting it.<\/p>\n\n While some Orthodox jurisdictions allow women to be ordained to the position of deaconess \u2013 which entails a variety of official church duties \u2013 and others are considering allowing this, Orthodoxy is aligned with Catholicism in forbidding women\u2019s ordination as priests.[26. Orthodox jurisdictions including the Armenian Apostolic Church and the Alexandrian Patriarchate of the Greek Orthodox Church allow women to be ordained as deaconesses. (The Coptic Church also has a position of deaconess, though among Copts no ordination is involved.) See Meneshian, Knarik. July 6, 2013. \u201cA Nearly Forgotten History: Women Deacons in the Armenian Church<\/a>.\u201d The Armenian Weekly. Also see FitzGerald, Kyriaki Karidoyanes. Nov. 25, 2016. \u201cTheologian\u2019s Response to Patriarchate of Alexandria\u2019s Decision to Restore the Ministry of Deaconess<\/a>.\u201d St. Phoebe Center for the Deaconess. Also see \u201cCan women hold or have women ever held positions of authority such as deaconess or priest-ess in your church?<\/a>\u201d Coptic Orthodox Diocese of the Southern United States.]<\/p>\n\n Orthodox majorities or pluralities in many countries support this prohibition, including as many as 89% in Ethiopia and 77% in Georgia. But in a few places, Orthodox Christians are divided. This includes Russia, where 39% favor the current policy and an equal share oppose it, instead saying that women should<\/em> be ordained as priests. Nearly a quarter of Orthodox Christians in Russia do not take a position on this issue.<\/p>\n\n On balance, Orthodox women support this prohibition as often as men do. In Ethiopia, for example, 89% of women and men alike favor it, while in Romania it is favored by 74% of both men and women. In Ukraine, 49% of both men and women say women should not be ordained as priests.<\/p>\n\n The Orthodox Church, like the Roman Catholic Church, does not sanction same-sex marriages. This prohibition is supported by roughly six-in-ten or more Orthodox Christians in every Central and Eastern European country surveyed, including Georgia (93%), Armenia (91%) and Latvia (84%). In Russia, 80% of Orthodox Christians support it.<\/p>\n\n In most countries surveyed, younger adults favor this policy as much as older people do. A major exception is in Greece, where roughly half (52%) of those ages 18 to 29 support the policy, compared with 78% of those ages 50 and over.<\/p>\n\n While in some parts of the world, levels of religiosity are strongly tied to views on same-sex marriage, this does not seem to be a major factor among Orthodox Christians. With few exceptions, people who say religion is very important to them are about equally likely to support these church positions as are people who say religion is less important in their lives.<\/p>\n\n (For more on Orthodox views toward homosexuality and other social issues, see Chapter 4<\/a>.)<\/p>\n\n In Ethiopia, which has the second-largest Orthodox population in the world, Pew Research Center asked two additional questions about specific church policies relating to marriage. Majorities here, too, overwhelmingly agree with these positions.<\/p>\n\n About seven-in-ten Orthodox Ethiopians (71%) agree with the church position that bars married priests from becoming bishops. (In Orthodoxy, men who are already married are allowed to be ordained as Orthodox priests, but they are not allowed to become bishops.)<\/p>\n\n An even larger majority (82%) of Orthodox Ethiopians favor Orthodoxy\u2019s prohibition on letting couples marry in an Orthodox church unless both spouses are Christians.<\/p>","protected":false},"excerpt":{"rendered":" A host of disputes \u2013 ranging from theological to political \u2013 have divided Orthodoxy from Catholicism for nearly 1,000 years. But while some leaders on both sides have tried to resolve them, fewer than four-in-ten Orthodox Christians in the vast majority of countries surveyed say they favor their church reconciling with the Roman Catholic Church. 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Orthodox take socially conservative views on gender issues, homosexuality","slug":"orthodox-take-socially-conservative-views-on-gender-issues-homosexuality","link":"https:\/\/beta.pewresearch.org\/pewresearch-org\/religion\/2017\/11\/08\/orthodox-take-socially-conservative-views-on-gender-issues-homosexuality\/","is_active":false,"page_num":5},{"id":71785,"title":"Acknowledgments","slug":"acknowledgments-22-2","link":"https:\/\/beta.pewresearch.org\/pewresearch-org\/religion\/2017\/11\/08\/acknowledgments-22-2\/","is_active":false,"page_num":6},{"id":71763,"title":"Methodology","slug":"methodology-16-4","link":"https:\/\/beta.pewresearch.org\/pewresearch-org\/religion\/2017\/11\/08\/methodology-16-4\/","is_active":false,"page_num":7}]},"parent_info":{"parent_title":"Orthodox Christianity in the 21st Century","parent_id":71872},"materialsOrdered":[],"chaptersOrdered":[],"partsOrdered":[],"partsEnabled":false,"datacite_doi":"","prc_seo_data":{"title":"Orthodox Christians support key church policies","description":"A host of disputes \u2013 ranging from theological to political \u2013 have divided Orthodoxy from Catholicism for nearly 1,000 years. But while some leaders on both sides have tried to…","og_title":"3. Orthodox Christians support key church policies, are lukewarm toward reconciling with Roman Catholic Church","og_description":"","schema_type":"Article","noindex":false,"canonical_url":"","primary_terms":{"category":412,"research-teams":517},"custom_schema":[],"og_image":181897,"indexnow_submitted_at":null,"gsc_index_status":null},"prepublish_checks":{"prc-image-alt-text":{"status":"incomplete","message":"7 images are missing alt text.","data":{"count":7}},"prc-about-this-research":{"status":"incomplete","message":"Add an \"About this research\" details block.","data":null},"prc-paragraph-count":{"status":"complete","message":"Found 36 paragraphs.","data":{"count":36}},"prc-internal-link":{"status":"complete","message":"Found 11 internal links.","data":{"count":11}}},"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"relatedPostsOrdered":[],"bylinesOrdered":[{"key":"3decef85-d9a2-480b-b540-b51d2576c121","termId":867}],"acknowledgementsOrdered":[],"_links":{"self":[{"href":"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-json\/wp\/v2\/posts\/71819","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-json\/wp\/v2\/users\/367"}],"replies":[{"embeddable":true,"href":"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-json\/wp\/v2\/comments?post=71819"}],"version-history":[{"count":3,"href":"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-json\/wp\/v2\/posts\/71819\/revisions"}],"predecessor-version":[{"id":141851,"href":"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-json\/wp\/v2\/posts\/71819\/revisions\/141851"}],"wp:attachment":[{"href":"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-json\/wp\/v2\/media?parent=71819"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-json\/wp\/v2\/categories?post=71819"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-json\/wp\/v2\/tags?post=71819"},{"taxonomy":"bylines","embeddable":true,"href":"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-json\/wp\/v2\/bylines?post=71819"},{"taxonomy":"collection","embeddable":true,"href":"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-json\/wp\/v2\/collection?post=71819"},{"taxonomy":"datasets","embeddable":true,"href":"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-json\/wp\/v2\/datasets?post=71819"},{"taxonomy":"level_of_effort","embeddable":true,"href":"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-json\/wp\/v2\/level_of_effort?post=71819"},{"taxonomy":"primary_audience","embeddable":true,"href":"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-json\/wp\/v2\/primary_audience?post=71819"},{"taxonomy":"information_type","embeddable":true,"href":"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-json\/wp\/v2\/information_type?post=71819"},{"taxonomy":"_post_visibility","embeddable":true,"href":"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-json\/wp\/v2\/_post_visibility?post=71819"},{"taxonomy":"formats","embeddable":true,"href":"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-json\/wp\/v2\/formats?post=71819"},{"taxonomy":"_fund_pool","embeddable":true,"href":"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-json\/wp\/v2\/_fund_pool?post=71819"},{"taxonomy":"languages","embeddable":true,"href":"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-json\/wp\/v2\/languages?post=71819"},{"taxonomy":"regions-countries","embeddable":true,"href":"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-json\/wp\/v2\/regions-countries?post=71819"},{"taxonomy":"research-teams","embeddable":true,"href":"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-json\/wp\/v2\/research-teams?post=71819"},{"taxonomy":"workflow-status","embeddable":true,"href":"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-json\/wp\/v2\/workflow-status?post=71819"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Orthodox, Catholics about equally likely to view their religions as similar<\/h4>\n\n
![\"Orthodox](\"https:\/\/beta.pewresearch.org\/pewresearch-org\/religion\/wp-content\/uploads\/sites\/7\/2017\/11\/PF_11.08.17_orthodoxy-03-01.png\")
<\/a><\/figure>\n\nMany Orthodox say Pope Francis is helping Catholic-Orthodox relations, but fewer view him favorably<\/h4>\n\n
![\"\"](\"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-content\/uploads\/sites\/7\/2017\/11\/PF_11.08.17_orthodoxy-03-02.png\")
<\/a><\/figure>\n\nOrthodox more likely to view Moscow patriarch as highest religious authority than ecumenical patriarch of Constantinople<\/h4>\n\n
![\"\"](\"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-content\/uploads\/sites\/7\/2017\/11\/PF_11.08.17_orthodoxy-03-03.png\")
<\/a><\/figure>\n\nRussia, the largest Orthodox country<\/h4>
Wide support among Orthodox Christians for church position that allows divorce<\/h4>\n\n
![\"\"](\"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-content\/uploads\/sites\/7\/2017\/11\/PF_11.08.17_orthodoxy-03-04.png\")
<\/a><\/figure>\n\nMajorities of Orthodox support church position letting married men be priests<\/h4>\n\n
![\"\"](\"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-content\/uploads\/sites\/7\/2017\/11\/PF_11.08.17_orthodoxy-03-05.png\")
<\/a><\/figure>\n\nIn most countries, Orthodox majorities or pluralities support church policy on women not becoming priests<\/h4>\n\n
![\"\"](\"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-content\/uploads\/sites\/7\/2017\/11\/PF_11.08.17_orthodoxy-03-06.png\")
<\/a><\/figure>\n\nOrthodox ban on same-sex marriage has overwhelming support<\/h4>\n\n
![\"\"](\"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-content\/uploads\/sites\/7\/2017\/11\/PF_11.08.17_orthodoxy-03-07.png\")
<\/a><\/figure>\n\nOrthodox Christians in Ethiopia oppose married priests becoming bishops<\/h4>\n\n
![\"\"](\"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-content\/uploads\/sites\/7\/2017\/11\/PF_11.08.17_orthodoxy-03-08.png\")
<\/a><\/figure>\n\n