In this episode, we trace how one global faith became divided between East and West — from the councils of Nicaea, Chalcedon, and Constantinople to the final break in 1054 — and discover what it means to return to the unified, Spirit-led Church Jesus originally envisioned.

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Last week, we ended with a coronation that changed history.

In 800 A.D., Pope Leo III placed a crown on the head of Charlemagne, declaring him “Emperor of the Romans.” It was the rebirth of a Christian Rome — what we now call the Holy Roman Empire.

It seemed like a moment of triumph for the Church, but it came with a cost.

That act blurred the line between heaven and earth — between spiritual authority and political control.

The pope gained protection.

Charlemagne gained divine legitimacy.

But the partnership that promised unity in the West sent shockwaves through the East.

In Constantinople, Christian leaders looked on in disbelief. The Eastern emperor was already the rightful heir of Rome — so who gave a Western pope the right to crown another?

It was more than a political power play; it was the outworking of deeper cracks that had been forming for centuries.

So before we move forward to the Great Schism of 1054, we’re going to back up — to the early councils of the Church, when East and West still sat at the same table.

We’ll see how questions about who Jesus is, who leads the Church, and how truth is defined began to pull believers in different directions long before anyone realized the family was breaking apart.

From One Empire to Two Worlds

When Emperor Constantine moved the capital of the Roman Empire to Constantinople in 330 A.D., the center of gravity in the Christian world began to shift.

Rome was still revered as the old seat of power, but Constantinople — “New Rome” — quickly became the heart of a thriving, educated, and deeply spiritual East.

In the West, life revolved around survival. As the empire crumbled under invasions and chaos, the Church became the glue that held society together. Latin was the common language, law and order were prized, and the bishop of Rome — later known as the pope — grew in influence as emperors disappeared. By the time Rome finally fell in 476 A.D., it was the Church, not the state, that provided leadership and stability.

In the East, the story looked very different. The Byzantine Empire remained strong and sophisticated, speaking Greek, preserving classical learning, and weaving theology into every part of public life. The emperor saw himself not just as a ruler, but as a protector of the faith, working hand in hand with church leaders in Constantinople.

This wasn’t a rivalry at first — just two cultures expressing the same faith in different ways.

But over time, those differences deepened.

In the West, Christianity took on a more legal and institutional shape. The Church developed systems, laws, and hierarchies, with the pope eventually claiming to stand in Peter’s place as the “Vicar of Christ.”

• When Did the Bishop of Rome Become “the Pope”?
• The title pope (from the Latin papa, meaning “father”) was originally used broadly for bishops across the Christian world.
• By the 4th century, it became increasingly associated with the bishop of Rome.
• Under Gregory the Great (590–604 A.D.), the office gained immense influence during times of crisis, and from then on, pope became an exclusive title for the bishop of Rome.
• By the time of the Great Schism (1054 A.D.), the pope’s title symbolized Rome’s claim to universal jurisdiction — something the Eastern Church could not accept.

In the East, Christianity retained a mystical and communal spirit. Authority was shared among several patriarchs — in Rome, Constantinople, Alexandria, Antioch, and Jerusalem — each overseeing their own region while recognizing one another as equals.

Even as East and West developed distinct personalities, they still saw themselves as one Church — united by their faith in Christ and their commitment to guard the truth.

But as Christianity spread across languages, cultures, and continents, new questions began to surface: Who is Jesus, really? How does His divinity relate to His humanity? Who has the final say when the Church disagrees?

To answer those questions, Church leaders from every corner of the empire gathered in a series of monumental meetings known as the ecumenical councils.

These councils would clarify essential truths about God, Christ, and the Holy Spirit — and at the same time, begin to expose the tensions that would one day divide the family of faith.

The Early Councils: Defining Christian Orthodoxy

The Council of Nicaea (325 A.D.)

Called by Emperor Constantine in the city of Nicaea (modern-day Turkey), this was the first worldwide gathering of Church leaders — bishops from both East and West.

They met to confront the teaching of Arius, who denied that Jesus was fully divine. The council affirmed that Jesus is “of one substance (homoousios) with the Father,” and produced the Nicene Creed — the first official statement of Christian orthodoxy.

This was a rare moment of unity: East and West stood together in defense of the truth about Christ.

✝ The Council of Constantinople (381 A.D.)

Half a century later, Emperor Theodosius I called a second council — this time in Constantinople, the new imperial capital.

Only Eastern bishops attended, since travel from the West was difficult and the Roman Church was preoccupied with internal struggles.

This council expanded the Nicene Creed to include a fuller statement about the Holy Spirit — affirming His divinity and role in the Trinity.

While the council’s conclusions were later accepted by the West, the lack of Western participation began to show early cracks in Church unity.

The Council of Chalcedon (451 A.D.) — The First Great Split

70 years after Constantinople, Church leaders gathered again at nearby Chalcedon to settle lingering questions about Christ’s nature. The result was another milestone — and another fracture.

The Council of Chalcedon declared that Jesus Christ is one person in two natures, fully God and fully man, “without confusion, change, division, or separation.” This balanced statement — called the Chalcedonian Definition — became the cornerstone of orthodox Christology for both East and West.

However, not everyone agreed.

Christians in Egypt, Syria, and Armenia rejected the Chalcedonian formula, believing it overstated the distinction between Christ’s natures. They preferred the language of “one united nature” (miaphysis) — a view they believed best preserved the mystery of the Incarnation.

The result was the first enduring break in the Christian world:

• The Coptic Orthodox Church (Egypt),
• The Ethiopian Orthodox Church,
• The Syriac Orthodox Church (Syria), and
• The Armenian Apostolic Church

all separated from the imperial (Chalcedonian) Church. These are known today as the Oriental Orthodox Churches.

This split, happening centuries before 1054, revealed a recurring pattern: theological disagreements expressed in different languages, shaped by culture and politics, could tear the Church apart.

Chalcedon was the first precursor to the Great Schism, proving that even sincere pursuit of truth can divide when humility and communication break down.

The point: By the time the Roman Empire finally fell in the West (476), the seeds of future division — linguistic, cultural, and theological — had already been planted. 

The Filioque Controversy (pronounced “FEE-lee-oh-kway”)

One of the most famous theological fl