The Roman Church allowed deviations in the ancient tradition and in the celebration of the sacraments.

"The One, Holy, Catholic and Apostolic Church of the Seven Ecumenical Councils performed baptism through three immersions in water; Pope Pelagius calls triple immersion the institution of the Lord, and as early as the thirteenth century baptism was performed in the West through three immersions in the name of the Holy Trinity, as is clearly evidenced in the ancient churches of Italy by the preserved sacred baptismals." But in later times, baptism by sprinkling and pouring was introduced in the Roman Church, and from the fifteenth century the formula of the sacrament was also changed, namely: instead of "the servant of God (the name of the rivers) is baptized in the name of the Father, Amen, and of the Son, Amen, and of the Holy Spirit, Amen" – "I baptize thee (the name of the rivers) in the name of the Father, and of the Son, and of the Holy Spirit." According to ancient tradition, the oblivants should not be elevated to the priesthood (St. Cyprian of Carthage).

The formula in the sacrament of chrismation has also been changed: instead of "Seal of the gift of the Holy Spirit" – "I sign thee with the sign of the cross and confirm thee with the peace of salvation in the name of the Father, and of the Son, and of the Holy Spirit," and the sacrament of chrismation can be performed by the Roman Catholics only by a bishop.

Following the example of the Saviour, for more than a thousand years the Holy Church in the East and in the West celebrated the Holy Eucharist on leavened bread, but the Roman Church from the eleventh century introduced an innovation – the use of unleavened bread in the sacrament of the Eucharist, which contradicts both the Gospel narrative of the Last Supper and the ancient church tradition; The Church of the Seven Ecumenical Councils accepted that the Precious Gifts are sanctified after the invocation of the Holy Spirit through a priestly blessing, but the Roman Church subsequently introduced an innovation here too: it abolished the "epiklesis," i.e. the invocation of the Holy Spirit, as a result of which in their Mass the moment of the consecration of the Gifts is no longer felt as the central moment of the Liturgy, and adopted the opinion that the consecration of the Gifts is performed with the proclamation of the words of the Lord: "Take, eat: this is My Body," and "Drink of it, all of you: this is My Blood." Following the Lord's commandment: "Drink of it, all of you," the one Holy Catholic and Apostolic Church administered Communion to all from the Holy Chalice, but the Roman Church from the ninth century and finally in the twelfth century deprived the laity of communion of the Holy Blood of Christ, and this contrary to the universal practice of the ancient Church and contrary to the institution of the Lord Himself. Children are not allowed to receive Holy Communion until the sacrament of Chrismation has been performed over them, i.e. up to 10-12 years of age.

The people of the Church at the Liturgy among the Roman Catholics are more silent – the altar boy answers the priest for them in a low voice, while in our country the people loudly answer the serving priest through the mouths of the choir. The legal principle of "counting" and "counting" is partly introduced into the celebration of the Liturgy – hence the mass of their frequent masses, performed one after the other in a tongue twister on the same altar and by the same priest, and even simultaneously by several priests on different altars of the same church, for, say the Roman Catholics, the more masses are celebrated, the more holiness is brought into the world.

In the sacrament of unction, the oil must be consecrated by the bishop, and the sacrament itself is performed not on the gravely ill – according to the words of the Apostle James (V, 14-15), but on the dying as a preparation for a peaceful end and is called by them "the last anointing".

Chapter XI: Rome and Russia

In order to fully understand the difference between the Orthodox Catholic Church and the Roman Catholic Church, it is necessary to emphasize that the path of Roman Catholicism throughout history is the path of self-adoring pride, alien to Orthodoxy, it is a practical and moral relativism, and it is necessary to indicate the means to which the Vatican has resorted for centuries in its desire to expand its influence and power. These means are:

1. political intrigues, which we have already mentioned in passing,

2. the lie embodied in the so-called Unia, especially in the "Eastern Rite" with its "reservatio mantalis", which, "being created in an attempt to subordinate the soul of the Russian people to the Vatican by means of a pretended imitation of its worship and by this deceptive operation to establish Roman Catholicism in Russia and other Orthodox countries, is experienced by our Christian consciousness as a religiously false, godless and immoral idea... this is how ships sail under a false flag in war, this is how smuggling is transported across the border," I.A. Ilyin rightly notes;

3. violence, which flourished not only in the West against the men of science, but also in the lands of Lithuania and Poland against Orthodoxy.