Compare
Catholic ChurchandAssyrian Church of the East
At a glance
- Common groundIn full: Common ground
- Faith in Christ, true God and true man, declared common in 1994.
- A valid Eucharist: in 2001 Rome accepted the ancient Anaphora of Addai and Mari.
- Key differencesIn full: Key differences
- Councils: the Church of the East does not receive Ephesus (431) or later councils.
- Authority: papal jurisdiction, or the Catholicos-Patriarch; the constitution of the Church is the next topic of their dialogue.
3 sources
- Catechism of the Catholic Church, ¶¶871–945 (the hierarchical constitution of the Church), ¶882Source verified
- About us: When did it begin?Source verified
- Common Statement on 'Sacramental Life'Source verified
- How their histories connectIn full: How their histories connect
- The Church of the East grew up in the Persian Empire and separated gradually, never receiving Ephesus (431).
2 sources
- The Christology of the Church of the East in the Synods of the Fifth to Early Seventh Centuries: Preliminary Considerations and MaterialsSource verified
- The Church of the East: A Concise HistoryIdentified, not independently read
Provisional: broadly supported, but awaiting fuller checking.
- Gradual estrangement · 410–7th century · A gradual processA church beyond the Roman EmpireRead the account in Assyrian Church of the East
- Later · Reconciliation · 1994–2001Catholic–Assyrian reconciliationRead the account in Assyrian Church of the East
- The Church of the East grew up in the Persian Empire and separated gradually, never receiving Ephesus (431).
- Connected today?In full: their relationship today
Separate, in formal dialogueas of October 2026
Not in full communion; Chaldean Catholics and Assyrians may share the Eucharist in cases of necessity.
A summary of the researched comparison below; each point links to its evidence.
Researched comparison. Written for this pair from sourced research; each statement links to its evidence.
Where they differ
- How Mary is named. Catholic tradition says 'Mother of God'; the Church of the East says 'Mother of Christ our God and Saviour'. The 1994 declaration recognises both as legitimate expressions of the same faith.
- Councils. The Church of the East does not receive Ephesus (431) or the later councils that the Catholic Church holds as ecumenical.
- Authority. The Catholic Church holds the pope's universal jurisdiction; the Church of the East is led by its own Catholicos-Patriarch. How the Church is constituted is the next topic of their official dialogue.
3 sources
- Catechism of the Catholic Church, ¶¶871–945 (the hierarchical constitution of the Church), ¶882Source verified
- About us: When did it begin?Source verified
- Common Statement on 'Sacramental Life'Source verified
Christ
How Christ's divinity and humanity are expressed
- Catholic Church
- Two natures united in one person, as defined at Chalcedon (451)
- Assyrian Church of the East
- Two natures and two qnome in one person (East Syriac)
Different emphases, not necessarily opposed (1)
Mary and the saints
How Mary is named
- Catholic Church
- Mary is honoured as Mother of God (Theotokos)
- Assyrian Church of the East
- Mary is honoured as 'Mother of Christ our God and Saviour'
Not yet comparable (8)
No sourced position is recorded for one side, so the Atlas does not say whether they agree:
- Creeds and councils (the filioque): not recorded for Assyrian Church of the East
- Scripture and authority (sources of authority): not recorded for Assyrian Church of the East
- Salvation and grace (characteristic emphasis): not recorded for Assyrian Church of the East
- Sacraments and ordinances (how the rites are understood and counted): not recorded for Assyrian Church of the East
- Sacraments and ordinances (how christ's presence is explained): not recorded for Assyrian Church of the East
- Sacraments and ordinances (who is baptised): not recorded for Assyrian Church of the East
- Mary and the saints (asking the saints to pray): not recorded for Assyrian Church of the East
- Day of worship (weekly day of worship): not recorded for Assyrian Church of the East
How their histories relate
2 sources
- The Christology of the Church of the East in the Synods of the Fifth to Early Seventh Centuries: Preliminary Considerations and MaterialsSource verified
- The Church of the East: A Concise HistoryIdentified, not independently read
Provisional: broadly supported, but awaiting fuller checking.
Gradual estrangement · 410–7th centuryA gradual process
A church beyond the Roman Empire
Churches grow apart over a long period without a single act of separation. Any date given is a convenient marker, not a moment of division.
The Church of the East grew up in the Persian Empire. A synod at Seleucia-Ctesiphon in 410 received the Creed of Nicaea; synods in 420 and 424 followed, and the church came to govern itself under its catholicos. It never received the Council of Ephesus (431), but its separation was a gradual development rather than a single schism at Ephesus.Read in Assyrian Church of the East history3 sources
- The Christology of the Church of the East in the Synods of the Fifth to Early Seventh Centuries: Preliminary Considerations and MaterialsSource verified
- About us: When did it begin?Source verified
- The Church of the East: A Concise HistoryIdentified, not independently read
Provisional: broadly supported, but awaiting fuller checking.
Reconciliation · 1994–2001
Catholic–Assyrian reconciliation
A formal act of reconciliation, such as lifting condemnations or asking forgiveness. It does not by itself restore communion.
The 1994 Common Christological Declaration recognised a shared faith in Christ despite different formulations; in 2001 the Catholic Church accepted the Anaphora of Addai and Mari as valid and allowed mutual admission to the Eucharist with Chaldean Catholics in cases of necessity.Read in Assyrian Church of the East history
Their relationship today
Separate, in formal dialogueas of October 2026
2 sources
Based on Catholic–Assyrian reconciliation
Developments towards reconciliation
11 November 1994
Common Christological Declaration between the Catholic Church and the Assyrian Church of the East
Pope John Paul II and Catholicos-Patriarch Mar Dinkha IV
A common confession of one Lord Jesus Christ, true God and true man, whose natures are neither confused nor divided.Still open: The churches could not yet celebrate the Eucharist together; a Mixed Committee was set up to address remaining questions of faith, sacraments and church constitution.
Signed by the heads of both churches at St Peter's.20 July 2001Several communions
Pontifical Council for Promoting Christian Unity, in agreement with the Congregation for the Doctrine of the Faith and the Congregation for the Oriental Churches
The ancient Anaphora of Addai and Mari 'can be considered valid', although it lacks a continuous institution narrative; the words of institution are present in dispersed form.Still open: The provisions apply only to these two churches and to pastoral necessity; they are not full communion.
Catholic pastoral guidelines, following a CDF judgement approved by Pope John Paul II.24 November 2017
Common Statement on 'Sacramental Life' (Catholic Church – Assyrian Church of the East)
Cardinal Kurt Koch and Mar Meelis, co-chairs of the Joint Committee for Theological Dialogue
A shared understanding of sacramental life, including ordained ministers who 'stand in the apostolic succession'; the Assyrian Church's own list of sacraments includes the Sign of the Cross and the Holy Leaven.Source
- Common Statement on 'Sacramental Life'Source verified
Still open: Full communion is not restored and the document does not permit concelebration; the next phase of dialogue concerns the constitution of the Church.
A joint committee statement, signed by its co-chairs.Source
- Common Statement on 'Sacramental Life'Source verified
Explore further
Catholic Church
All citations link to the Atlas’s single source register.