The article compares the agenda of the II Vatican Council of the Catholic Church (1962-1965) and the themes of the Pan-Orthodox Council during many years of its preparation. The author points to the thematic parallelism of the two conciliar processes, which reflected the desire of the Catholic and Orthodox churches to respond to the challenges of contemporary world. At the same time, in contrast to the Catholic Council, in the Orthodox pre-consiliar many of the themes of the original agenda, concerning the relationship of the Church to the modern world, have been omitted after long discussions; some themes were not supported and dropped at the Pre-Council meetings. As a result, the agenda scheduled for June 2016 Pan-Orthodox Council became largely limited to internal church issues, except for one document - about the Mission of the Church.

Keywords: Roman Catholic Church, Eastern Orthodox Church, Second Vatican Council, Pan-Orthodox Council, Pan-Orthodox conferences, conciliar agenda, modern world, contemporary world.

In this article, our task is to compare the topics that became relevant for the Catholic and Orthodox Churches in the process of implementing their conciliar projects in the XX century. In the Catholic Church, this project was implemented in the form of the Second Vatican Council (1962-1965), and in the Orthodox world, the general council should become a reality in June 2016.

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In both the Catholic and Orthodox traditions, a council is one of the ways to express the church's position on various topical issues. However, unlike the universal Orthodox Church, which has no supreme authority other than the council, the Catholic Church develops its teaching through papal documents - encyclicals, addresses, and epistles. According to the dogma of the First Vatican Council, the Pope has the status of infallibility when he speaks out on matters of faith and morality as the head of the Church (infallibilitas ex cathedra). That is why the development of Catholic church teaching is continuous, and the tradition of Ecumenical Councils itself, from the point of view of the Catholic Church, has never been interrupted, and therefore the Second Vatican Council is considered the XXI Ecumenical. In turn, Orthodoxy denies the ecumenical character of the councils of the Catholic Church and considers the teaching of the seven Ecumenical Councils of the undivided Church of the first millennium to be the highest authority.

Referring to the special experience of the "conciliar time" of both the Catholic and Orthodox Churches, that is, to the discussions of the 1960s (as well as to the subsequent Orthodox discussions of the 1970s and 1980s), we have in mind the identification of the problem areas that arose when these churches collided with the modern world. In other words, it is a social projection of the church's experience. We would like to draw attention to what" signs of the times " Catholics and Orthodox were able to distinguish and what answer they could give based on their tradition.

Let's start with the Catholics. Already in the 1930s, when both the Orthodox and Catholic Churches were caught in the crucible of social upheaval, the "agenda" of the Second Vatican Council (1962-1965) was outlined, which became the largest event in the modern life of the Catholic Church, which brought it out of the "historical ghetto" and opened it up to the world again. At the beginning of the XX century. The Catholic Church, according to tradition, still understood itself as a "perfect society" that resisted the onslaught of this world. This ecclesiastical identity prevailed throughout the nineteenth century and undoubtedly inspired the fathers of the First Vatican Council, who spoke of the Church as "an unshakable stronghold" and as "a banner lifted up among the nations." According to the fathers of the First Vatican Council, it was precisely this" perfection", which was recognized by all, that ensured confidence in the Church. However, contrary to this confidence of the Church itself, the twentieth century revealed formidable symptoms of a crisis of public confidence in historical church institutions and, at the same time, a growing indifference to preaching-

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my Church to divine truth. Already at the beginning of the last century, some Catholic theologians believed that the Church must "accept the challenge of the times" in order to take a fresh look at its mission in the modern world and abandon many of the stereotypes of the past, primarily related to the life of society.

The Second World War pushed back the dates of the council by two decades. In addition, the psychological climate in the Catholic Church itself had to change and the routine distrust that caused the future "theological fathers" of the Second Vatican Council-Yves Congard, Henri de Lubac, Karl Rahner, Marie - Domenic Chenu and Edvard Schillebex-to disappear was generally viewed suspiciously by official Rome as "the future of the Holy Fathers" of the Second Vatican Council.new modernists".

The formal attitude to the Second Vatican Council in the Catholic and Orthodox world is different. The Catholic Church considers this council to be an ecumenical one, while the Orthodox, although they have sent divisions of their observers to Rome for the first time in many centuries, still refer to it as a "local council of the Roman Catholic Church". However, even Orthodox Christians cannot deny that the Second Vatican Council not only brought to life the long-awaited "warming" in relations between "Western" Catholics and "Eastern" Orthodox, but also largely stimulated the processes of change in the general Christian consciousness.

In its central document, the pastoral Constitution "On the Church in the Modern World "Gaudium et spes ("Joy and Hope"), the Second Vatican Council defined the nature of the Church's relations with the world. Although the Church is not of this world, the Council says, it is in this world and therefore must be able to read the signs of the times, live the problems of the world and conduct a "dialogue of salvation" with it, that is, by helping it to solve problems that arise, it must also offer saving grace. The Constitution "Joy and Hope", which comprehensively examines the presence and action of the Church in the modern world, specifically focuses on who this council addresses: the addressee of the messages of this church forum is the entire world, "consisting of people, or the entire human family as a whole in all conditions of its existence"1. This model of new pastoral communication is presented in more detail in Pope Paul VI's encyclical " Ecclesiam Suam "("To His Church" - 6.08.1964).-

1. The Second Vatican Council: Constitutions, decrees, and declarations. Brussels: "Life with God", 1992. p. 332.

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It was not formally included in the corpus of conciliar decrees, but it was the first official document of the Catholic Church to use the term "dialogue"itself. "Ecclesiam Suam" marked the emergence of the concept of dialogue in a new perspective, which is integral to the program of renewal of the Church and its openness to the world: "The Church must enter into a dialogue with the world in which it lives. The Church becomes the word; the Church becomes the message; the Church becomes the dialogue "(62). In the teaching of Paul VI, dialogue was understood as "a means of fulfilling the apostolic mission, an example of the art of spiritual communication "(77). The Church, as Paul VI noted, "must always be ready to engage in dialogue with all people of good will, both inside and outside its borders "(88).

The encyclical " Ecclesiam Suam "had a significant impact on the course of conciliar discussions, especially on the discussion of the direction in which the constitution"Gaudium et spes" was formed. However, the evolution of the name of this pastoral constitution shows how difficult it was for the Catholic Church to establish a new model of dialogue and openness to the modern world, and how difficult it was for the Church to find a language in which to communicate with this world: in the initial schemes, it was said about "the Church and the world" and only then - about " the Church in the world". The traditional wariness of the Church about the "world of this world" was inevitably evident in the dualism of the name itself. However, during the discussion of the document, the cathedral fathers were able to escape from the captivity of socio-philosophical and theological schemes.

Let us now turn to the Orthodox experience of preparing a general council. The first initiative to convene a Pan-Orthodox Council as soon as possible was made in 1901 by Patriarch Joachim III of Constantinople. In 1923, the Patriarchate of Constantinople, which holds the title of Ecumenical but does not have mandatory administrative and teaching authority in the Orthodox world2, organized the first Pan-Orthodox Congress in Istanbul. It was decided to convene a Pan-Orthodox Council in 1925, on the occasion of the 1600th anniversary of the Council of Nicaea, and on the initiative of Ecumenical Patriarch Meletios IV (Metaxakis), the question was raised about the need to hold annual councils common to the entire Orthodox world. However, due to the political and ecclesiastical circumstances of the time, all this was not possible.

2. The Patriarch of Constantinople is traditionally considered in the Orthodox world only primus inter pares - "first among equals".

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Further practical steps in this direction were to be taken by the Inter-Orthodox Preparatory Commission, which first met in 1930 at the Vatopedi Monastery on Mount Athos. At this meeting, it was planned to convene a Pan-Orthodox Council in June 1932 in the same monastery. The Inter-Orthodox Preparatory Commission of 1930 also tried to formulate an agenda for the future council. As a result of the work of this commission, 17 out of 32 proposed items remained in the catalog of topics for the council's discussion. In the focus of "openness to the world" that interests us, we can highlight the following topics::

2. Closer communication and contact of Orthodox Churches with each other... More active cooperation of Orthodox Churches in spiritual, moral and social matters for the benefit of Orthodox peoples.

6. Finding a way for the Orthodox Churches to cooperate in the fight against atheism and various erroneous systems, such as Freemasonry, theosophy, Spiritualism, etc.

7. Relations of the Orthodox Church with Non-Orthodox Churches in the East and West...

13. Study of the calendar issue in connection with the decision on Paschalia of the First Ecumenical Council and finding a way to restore agreement on this issue between the Churches.

15. Study and find the means by which mutual understanding can be achieved between Orthodox peoples of Orthodox culture in all its manifestations.

16. Study of the means for maintaining and strengthening traditional Byzantine art in its various forms, i.e. church music, iconography, architecture and art, sacred vestments and vessels 3.

In 1951, Patriarch Athenagoras I of Constantinople appealed to the local Orthodox churches to assemble the Holy and Great Council of the Eastern Orthodox Church. However, due to disagreements in the Orthodox world, it was possible to achieve the convocation of only Pan-Orthodox conferences preparatory to the council.-

3. Scobey G. N. Inter-Orthodox cooperation in the preparation of the Holy and Great Council of the Eastern Orthodox Church // Church and time. 2002. N 2 (19). pp. 67-68.

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However, even then only in 1961 4. They began on the island of Rhodes, and since 1968 they have continued in the center of the Patriarchate of Constantinople in Chambesy (Switzerland) as Pre-Conciliar pan-Orthodox meetings. Their main task was to compile and revise the "catalog of topics" for the future Pan-Orthodox Council. The dynamics of shaping the agenda of the upcoming council provides us with the only opportunity to track the Orthodox world's response to current problems.

At the First Pan-Orthodox Conference organized in Rhodes in 1961, a lengthy catalog of topics 5 was proposed, which included more than 120 items. It is noteworthy that this catalog already had section VI "Orthodoxy and peace". Among other things, this section also addressed the issue of Christian culture in the following wording:"Study and search for practical ways to develop Christian culture in Orthodox peoples in all its manifestations."

Section VIII of the catalogue, entitled "Social problems", offered the following list of topics:: The Orthodox Church and youth; marriage and the family; problems of marriage; childbearing; parenting; birth control and overpopulation; divorce; artificial insemination; social problems and Orthodoxy; Orthodoxy and racial discrimination; Orthodoxy and the challenges of Christians in areas of rapid social change.

It should be noted that the topic of Christian culture remained relevant in the Orthodox pre-conciliar discussions of the 1960s, but in the future this issue completely disappeared from the repertoire of conciliar topics. In this connection, we will cite a very interesting experience of the Russian Orthodox Church, where since 1963 the Holy Synod has had a Commission working on the development of a catalog of topics for the Pan-Orthodox Pre-Council. The draft resolution documents for 1968 contain detailed proposals on the topic "Study and search for practical ways for the development of Christian culture in Orthodox peoples in all its manifestations". This text also contains the following notable statements::

4. For more information, see the article by A. Gusev in this issue of the journal. - Editor's note.
5. Skobey G. N. Inter-Orthodox cooperation in the preparation of the Holy and Great Council of the Eastern Orthodox Church. pp. 75-80.

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On the relationship between the" external "and" internal " mission of the Church:

The modern world is nominally proclaimed by Christian teaching, but in the mass it is far from the church's grace-filled enlightenment, and the process of removing it, predicted by the Lord Jesus Christ, tends to increase in breadth and depth. The mission of the Church in these circumstances becomes more internal than external, and lies mainly in the field of witnessing to the world the height and truth of her teaching by the purity and sanctity of her own life. This does not mean that the Church renounces the external mission, but it puts the tasks of internal transformation first, so that individuals and groups of people who are newly accepting Christianity see a real high standard of life, and those who once professed Christianity and departed from it have no reason to reproach the historical crisis of the Church because of the inconsistency of life its members to its teaching 6.

About Christian culture and culture as such:

There is no separate Christian culture as a real historical phenomenon. Christian culture can generally be understood as an expression of the creative activity of humanity that has been influenced by Christianity. However, in a direct and direct sense, Christian culture should be understood as those spiritual values that the Church creates in the process of internal growth of the individual and that are realized by the individual in terms of social life.7
The list of topics adopted by all participants of the First Pan-Orthodox Pre-Conciliar Conference in 1976 identified ten main problems. Six topics in this catalog, it seems to us, took more account of the changes in the life of modern society: the issue of a common calendar, obstacles to marriage, bringing church regulations on fasting in line with the requirements of the modern era, the attitude of Orthodox Churches to the rest of the Christian world and to the ecumenical movement, and finally, " The contribution of local Orthodox Churches in celebration of the Christian ideas of peace, freedom, brotherhood and love between peoples-

6. Metropolitan Nicodemus and Pan-Orthodox Unity. To the 30th anniversary of the death of Metropolitan Nikodim (Rotov) of Leningrad and Novgorod / Comp. prof.Archpriest Vladimir Sorokin, St. Petersburg, 2008, p. 215.

7. Metropolitan Nicodemus and Pan-Orthodox Unity, p. 214.

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and the elimination of racial discrimination." Other topics covered included the Orthodox Diaspora, autocephaly, and diptychs. "These questions were considered by the Conference to be the most vital and of the utmost importance for Orthodoxy, awaiting the adoption of conciliar decisions on them." 8
However, the following topics were excluded from the catalog because they were not supported by any of the local Orthodox Churches:

* Symbolic texts in the Orthodox Church.

* Organization of church courts.

* Issues related to the episcopate.

* The Orthodox Church and youth.

* Relations of the autocephalous Orthodox Churches among themselves and with the Ecumenical Patriarchate according to the canons and in history.

* Social problems.

* Marriage and family.

* Orthodoxy and Christian issues in a rapidly changing social context.

* Development and tradition of making pilgrimages to various holy sites 9.

In order to conduct a more subtle "probing" of the problems that concern modern Orthodoxy, we will also pay attention to other topics proposed by the participants of the First Pan-Orthodox Pre-Conciliar Conference in 1976, but for various reasons not included in the final catalog. Four Churches at once proposed to consider the following issues at the council::

* Sources of Divine Revelation (sent for private study by Local Churches).

* The concept of the Church.

* Infallibility in the Church, which expresses itself through its hierarchy at the Ecumenical Council.

8. Skobey G. Podgotovka k Svyatomu i Velikomu Soboru Vostochnoi Pravoslavnoi Tserkvi [Preparation for the Holy and Great Council of the Eastern Orthodox Church].

9. Ionita, V. (2014) Towards the Holy and Great Synod of the Orthodox Church. The Decisions of the Pan-Orthodox Meetings since 1923 until 2009, p. 70. Basel.

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* More complete participation of the laity in the liturgical and other life of the Church (sent for private study by Local churches).

* Orthodoxy and other religions.

* Cremation of the dead and Orthodox worship.

The three churches intended to put on the agenda of the council the issue of euthanasia and Orthodox worship, as well as the topic "Orthodoxy in the world".

Two churches proposed the topic "The Orthodox Church and youth" (rejected after discussion).

At the initiative of one of the Local Churches, the following topics were also proposed::

* Social issues (rejected after discussion).

* Marriage and Family (rejected after discussion).

* Orthodoxy and Christian problems in areas of rapid social change (rejected after discussion).

As we can see, most of the issues intended to specify the position of the Orthodox Churches in the social sphere were removed from the agenda of the future council. They were replaced by the above-mentioned wording, designed in the spirit of that time: "The contribution of Local Orthodox Churches to the triumph of Christian ideas of peace, freedom, brotherhood and love among peoples and to the elimination of racial discrimination."

In this regard, it should be noted that the documents of the Third Pan-Orthodox Pre-Conciliar Conference of 1986 position "peace", "justice", "freedom", "brotherhood" and "love among nations" as Christian ideals. This part of the final document of 1986, which has remained relevant to this day, deserves a more detailed review. Not being able to do such an analysis in the framework of this article 10, we will limit ourselves to giving a few characteristic quotes:

On the dignity of the human person:

The dignity of the human person is the foundation for peace. The concept of peace is identified with the restoration of the original (pre-Greek-

10. For more information, see A. Aghajanyan's article in this issue of the journal. - Editor's note.
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when a person lived and breathed life-giving breath in the image and likeness of God's creation, i.e. with the restoration of relations and peace between God and people... This Christian teaching about the sanctity of the human race is the inexhaustible source of all Christian striving to preserve the dignity and greatness of the human person.

On the dignity of human freedom:

Freedom is a divine gift for man, which makes him capable of constantly succeeding in his ascent to spiritual perfection, but which at the same time includes the danger of disobedience, autonomy in relation to God, and through it, of falling. Hence the terrible role that evil in man and the world plays in matters of peace and freedom.

About the mission of Orthodoxy in the modern world:

Orthodoxy can and should positively contribute to restoring the organic connection of modern international dialogue with the highest Christian ideals of peace, freedom, fraternity, love and social justice among peoples...

About peace and justice:

Orthodoxy condemns wars, considering them a consequence of evil and sin in the world, but allows wars if they are conducted to restore violated justice and freedom.

On racial and other forms of discrimination:

The Orthodox Church does not accept racial discrimination in any form, since it creates inequality between human races and the associated gradation of rights.

On brotherhood and solidarity among peoples:

Orthodox churches have the opportunity to help improve the social climate through the education of Christians and the people in general, as well as through all their spiritual activities.

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About the mass famine:

Any manifestation of the indifference and inertia of every Christian and the Church in general in relation to such a terrible modern phenomenon as the famine that struck entire nations would be identified with the betrayal of Christ and the lack of faith.

Now let us compare the topics discussed by the Pre-Conciliar Meetings of the Orthodox Churches with the documents of the Second Vatican Council. Since the Council developed and adopted 16 documents (4 constitutions, 9 decrees, and 3 declarations), we have the opportunity to compare the conciliar experience of the two Churches, especially since it practically refers to the same historical period. At the same time, it should be borne in mind that if from the Catholic side we are dealing with the adopted conciliar documents that have detailed and complete formulations, then from the Orthodox side we are dealing only with the "catalog of topics" of Pre - Conciliar meetings or only with their outlines, that is, with the most general symptoms of phenomena.

It is easy to see that despite the external division and obvious differences in traditions and historical experience, the "challenge of time" met with approximately similar reactions in the Catholic and Orthodox world.

Documents of the Second Vatican Council

Questions from earlier versions of the catalog of topics of the Pan-Orthodox Council 11 or suggested for discussion 12

Dogmatic Constitution "On Divine Revelation"

Sources of Divine Revelation

Dogmatic Constitution on the Church "Light to the Nations"

Concept of the Church, infallibility in the Church, authority in the Church, general consciousness of the Church

11. The final approved agenda items of the Pan-Orthodox Council are marked with an asterisk.

12. It should be noted that out of the ten topics included in the agenda of the Pan-Orthodox Council, three topics - the procedure for granting autocephaly, the diptych and the calendar-were proposed to be postponed by the decision of the inaxis (bequest) of the primates of local Orthodox churches, held in Ambezi on January 27, 2016, until the next council (it is assumed that Pan-Orthodox Councils will be held regularly, every 5, 7, or 10 years).

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Pastoral Constitution "Joy and Hope" on the Church in the modern World

Contribution of Local Orthodox Churches to the triumph of Christian ideas of peace, freedom, brotherhood and love* Orthodoxy in the world, social problems, Orthodoxy and problems of Christians in areas of rapid social change

Constitution "On Divine Services"

Diptychs * Symbolic texts in the Orthodox Church, uniformity of Typicon and liturgical texts, greater participation of the laity in the liturgical life of the Church

Decree "On Ecumenism", Decree on the Eastern Catholic Churches

The relationship of Orthodoxy to the rest of the Christian world*, Orthodoxy and ecumenism*

Decree "On the pastoral office of Bishops in the Church"

About the episcopal degree

Decree "On the renewal of monastic life with its application to modern conditions"

Monastic life

Decree "On the Attitude of the Church to Non-Christian Religions"

Orthodoxy and other religions

Decree on the Apostolate of the Laity

Greater participation of the laity in the liturgical and other life of the Church

Declaration on Calendar Reform

Shared Calendar issue*

Orthodox Diaspora*, autocephaly and the method of its proclamation*, autonomy and the method of its proclamation*

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The proposed agenda of the Pan-Orthodox Council did not contain other issues on which the Second Vatican Council so clearly expressed itself in the following documents, the names of which speak for themselves:

* Decree on Mass Media.

* Declaration on Religious Freedom.

* Declaration on Christian Education.

* Decree on missionary activity.

The agenda of the Orthodox council clearly tends to address "church-specific" topics:

* Orthodox Diaspora.

* Autocephaly and the method of its proclamation.

* Autonomy and the way it is declared.

* Obstacles to marriage.

* Bringing church regulations on fasting in line with the requirements of the modern era.

Even with a similar view of the problems of modern life, Orthodoxy and Catholicism are characterized by different accents due to the specifics of church tradition. An illustrative illustration is provided by the "laity theme", which we find both in the discussions of Pre-Conciliar meetings and among the documents of the Second Vatican Council. The difference in approaches is reflected in the wording itself: Orthodox conferences speak of "Greater participation of the laity in the liturgical and other life of the Church"; the decree of the Second Vatican Council has the title "On the Apostolate of the Laity". "Apostolate "and" fuller participation", for all their undeniable closeness, express different concepts in different"semantic categories".

The Inter-Orthodox Commission for the Preparation of a Pan-Orthodox Council, at its first meeting in July 1971, limited itself to stating that members of the church hierarchy and lay people are "two integral elements of the church body that have special rights and obligations that are peculiar to each of them, so that any abolition or mutual interference with the rights or interests of the Then the line was drawn: "Therefore, the question of the participation of lay people in the life of the Orthodox Church is clear in its essence-

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It is not currently a pressing problem, but rather a matter of religious and canonical teaching. The laity in the Orthodox Church can have no desire to acquire other rights and duties in the Church that differ from those that they have had since the beginning of the Church's existence."13
The corresponding document of the Second Vatican Council carried an unmistakable charge of social dynamics. Already in the preface to it it is said: "Our times demand no less zeal of the laity [than it was in the early Church - A. Y.]; moreover, modern conditions strongly demand from them a more intense and extensive apostolate" 14. Far from confusing the rights and duties of laity and priests, the decree " On the Apostolate of the laity"he claimed that the pastoral ministry and the apostolate of the laity complement each other. Moreover, the council document emphasized that "there is a diversity of ministry in the Church, but in the unity of the ministry" .15 The document goes on to describe in detail the goals and various types of apostolate, as well as various aspects of preparing lay people for the apostolate and relations with the church hierarchy. But the most important thing in relation to the laity was determined by the dogmatic constitution on the Church "Lumen gentium". This document has highlighted a special element inherent in the laity proper (LG 31). This property, indicated by two characteristics - "in their own way" (suo modo) and "according to the position of each" (per parte sua), is their secular character. The Second Vatican Council pointed to this character as a trait that distinguishes lay people from priests and monks: "It is their presence in the world that is characteristic and specific for lay people "(LG 31).

At the same time, the secular character that is peculiar and specific to the laity is not their exclusive characteristic, since, based on the universal priesthood and baptismal ordination, it is also inherent in secular clerics (not monks) and members of secular institutions.16 Later, already in the pontificate of John Paul II, in his apostolic address

13. Skobey G. Na puti k Svyatomu i Velikomu Soboru Vostochnoi Pravoslavnoi Tserkvi [On the way to the Holy and Great Cathedral of the Eastern Orthodox Church]. 1972. N 4. P. 50.

14. The Second Vatican Council: Constitutions, Decrees, And Declarations. Brussels: "Life with God", 1992, p. 297.

15. Ibid., p. 299.

16. This refers to institutions of consecrated life that are not monastic and do not involve a communal way of life.

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"Christifideles laici" (1988) says that the entire Church, which has its roots in the mystery of the Incarnate Word, has a genuine secular dimension, which is inherent in its inner nature and mission and is realized in various forms through its members (15).

In conclusion , a few words about the consequences of conciliar reforms on the Catholic example.

Indeed, the Second Vatican Council was a well-founded bid to " return the Church to the modern world." It is often referred to as a" missionary "or" pastoral " cathedral. In addition, it was the first council in history that did not anathematize anyone, that is, it did not threaten anyone with excommunication for violating its decisions.

At this council, the Catholic Church felt the strength to go beyond the "historical church fence". This also made it necessary to carry out reforms in the divine service and the norms of church life. In the late 1960s and early 1970s, the Latin Liturgy was translated into national languages, and the priest began to say Mass facing the congregation, addressing the congregation directly. The "dietary" norms of fasting were significantly reduced, and more attention was paid to its spiritual component.

At the same time, the" breakthrough into modernity " turned out to be temporary, but very tangible difficulties and losses for the Catholic Church: there was a sharp jump in the secularization of society, the number of priestly and monastic vocations significantly decreased, and among some believers there was a noticeable dissatisfaction with liturgical innovations. The traditional division of the Church into "traditionalists "and" progressives " reached a crisis point after the Second Vatican Council: Archbishop Marcel Lefebvre condemned the decisions of the council and, forming an opposition in the church, went to a direct break with Rome. This was the reaction of the "right".

Soon, the official course of the Catholic Church was criticized by" left-wing "modernist theologians, who accused the pope of trying to impose on the Church a" medieval model of existence "based on"decrees, regulations and punitive sanctions." The position of the leader in this camp is still firmly held by the famous Swiss theologian Hans Kung. In his acclaimed article, "10 theses on the future of the papacy," he argues, in the spirit of his previous views, that too many Catholics suffer from the politics of the current state.-

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go dad:"...women who are convicted of using contraceptives and are not allowed to take holy orders, married men who also do not have the right to become priests, divorced and remarried lay people who are excommunicated from Communion." In early March 2016, Hans Kyung announced that he was going to appeal to Pope Francis with a proposal to revise and even cancel the dogma on the infallibility of the First Vatican Council. Suggesting a resumption of discussions about this dogma, the Swiss theologian stressed that "we are not talking about banal relativism that undermines the ethical foundations of the Church and society, and not about hard-headed and flat dogmatism tied to literal interpretation. The good of the Church and the Ekumen is at stake. " 17
Even at the height of the ecclesiastical reforms of the 1970s, there were calls from the "left" camp to convene the Third Vatican Council soon in order to complete a radical reform of the Church. All these ecclesiastical problems were marked by the acute social and economic crisis that shook the West in the 1970s.

In 1985, Cardinal Joseph Ratzinger, then head of the Congregation for the Doctrine of the Faith, gave a very pessimistic assessment of the twenty years that had passed since the council, saying that it had become "decidedly unfavorable for the Catholic Church", that the results of the council were "sharply opposed" to the expectations of its initiators, Pope John XXIII and Pope Paul VI, and that Christians were once again they were in the minority, even more insignificant than at the end of antiquity. All this, however, prompted the Catholic Church not to cross out the course of the Second Vatican Council, but to further abandon "triumphalism" in looking at its place in modern society, to take a more balanced approach to the reform process, and ultimately to declare the urgent task of "new evangelization" of countries and peoples, traditionally considered Christian.

The half-century that separates the implementation of the Catholic cathedral project (1965) from the Orthodox one (2016) provides a rich material for understanding the actual "socialization" of the church experience in Orthodoxy and Catholicism. Attempts from both service stations-

17. Tornielli, A. "Kung e l'infallibilita del Papa", La Stampa 09.03.2016 [https://www.lastampa.it/2016/03/09/vaticaninsider/ita/vaticano/kng-e-linfallibilit-del-p apaQ1CkX1aTCuqx0vzzUz1GGM/pagina.html, доступ от 12.03.2016].

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attempts to go beyond the boundaries of the "church fence", respond to the challenges of the time and realize the risks associated with this for the existing historical and confessional identity of the Orthodox and Catholic Churches dialectically reveal the features of the " historical cause of Christianity "(to use the concept of V. S. Solovyov). at the present stage.

Bibliography / References

Second Vatican Council: Constitutions, decrees, declarations. Brussels: Life with God, 1992.

Metropolitan Nicodemus and Pan-Orthodox Unity. To the 30th anniversary of the death of Metropolitan Nikodim (Rotov) of Leningrad and Novgorod / Comp. prof.Archpriest Vladimir Sorokin, St. Petersburg, 2008.

Scobey G. N. Inter-Orthodox cooperation in the preparation of the Holy and Great Council of the Eastern Orthodox Church // Church and time. 2002. N 2 (19). pp. 54-199.

Skobey G. N. Na puti k Svyatomu i Velikomu Soboru Vostochnoi Pravoslavnoi Tserkvi [On the way to the Holy and Great Cathedral of the Eastern Orthodox Church]. 1972. N 4. pp. 49-55.

Skobey G. N. Podgotovka k Svyatomu i Velikomu Soboru Vostochnoi Pravoslavnoi Tserkvi [Preparation for the Holy and Great Council of the Eastern Orthodox Church]. 1977. N 5. pp. 52-58.

Ionita, V. (2014) Towards the Holy and Great Synod of the Orthodox Church. The Decisions of the Pan-Orthodox Meetings since 1923 until 2009. Basel.

Mitropolit Nikodim i Vsepravoslavnoe edinstvo [Metropolitan Nikodim and Pan-Orthodox Unity]. K 30-letiiu so dnia konchiny mitropolita Leningradskogo i Novgorodskogo Nikodima (Rotova) / Sost. prof.-protoierei Vladimir Sorokin. SPb., 2008.

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