User:Anitaolwethu/Church schism & corruption

'''This Article appears in Church Schism & Corruption as an introduction. This published work by Achim Nkosi Maseko was published by Lulu Publishers and asigned ISBN 978-1-4092-2186-9'''

A Church is an association of people with a common set of religious beliefs, respectively their place of worship. It derives from an old Greek word and is generally used to refer to Christian meanings, though the term is sometimes popularly applied to other religions and/or buildings. Origins

Etymologic origins

The English language word “church” developed from Old English cirice, from West Germanic kirika, from Greek kyriake (oikia) “Lord’s (house)”, from kyrios “ruler, lord.” The Greek word kyriakon (an adjective meaning “of the Lord”) was used of houses of Christian worship since c.300, especially in the East, though it was less common in this sense than ekklesia or basilike. An abbreviation of ekklesia kyriake used in the Septuagint to mean congregation of the lord.

Theologic origins

The Christian concept of a “Church” is used for the Greek (ecclesia,church,ekklesia), ref. [Strong’s Concordance] 1577, Bauer’s, Thayer’s, and Moulton’s and is introduced by Jesus of Nazareth in the New Testament. Of the 114 occurrences of the term in the New Testament, three are found in the Gospel of Matthew: “And I tell you that you are Peter, and on this rock I will build my ekklesia, and the gates of Hades will not overcome it” (Mt 16:18); and “If he refuses to listen to them, tell it to the ekklesia; and if he refuses to listen even to the ekklesia, let him be to you as the Gentile and the tax-collector” (Mt 18:17). The Greek term ‘ekklesia’, which literally means a “gathering” or “selection” or “called out assembly”, was a governmental and political term, used to denote a national assembly. This concept in Christian terms has its direct antecedent in the Koine Greek translation of the Old Testament (see also Septuagint), where the noun ekklesia has been employed 96 times to denote the congregation of the Children of Israel, which Christians regard as a Type of the “Body of Christ”, as they also call the Christian Church of Jesus Christ.

Christian Churches

The Church referred to by Jesus, is not just an organization to whom he gives heavenly and earthly authority (Matt 16:18-20) but is an organism to which Paul calls it in 1 Corinthians 12 “the body of Christ” This group shares two primary traits: •	Acceptance of Salvation by the blood of Jesus through the confession of their mouths, not through works. (Ephesians 2:8-10, Romans 10:9) •	By emulating the works (feeding the hungry, clothing the naked, caring for orphans and widows) and miracles (healing the sick, restoring sight to the blind, causing the lame to walk) of Christ Where the term is taken to mean a denomination-type group the largest Church may be the global Roman Catholic Church, with adherents of a particular creed or believers of a particular tradition. Various Christian Churches are distinguished by their different ecclesiastical hierarchies, their creeds, and their Bibles and other sacred texts. Several Christian Churches consider themselves to be the true Church established by Christ (see Great Commission in Matthew 28:19-20), including the Eastern Orthodox, Roman Catholic, and Restorationist Churches. The Christian Church is sometimes also understood to mean the totality of believers across the various Christian Churches. For example, Roman Catholics consider the Eastern Orthodox to be members of the Body of Christ, even though they are not Catholic. Each Church recognizes all, more or fewer of its fellow Christian Churches as legitimate. Mainstream denominations are generally compatible enough that members do not have to be rebaptized when they switch from one denomination to another. Still, even mainstream denominations can be far apart ecumenically. The commonality is that they all believe and follow Jesus Christ as saviour. They all follow his teachings.

Spiritual authority

It is a widely held belief among Christians that the Christian Church is guided by the Holy Spirit and given spiritual authority by Christ. According to Christian tradition, the “authority” of Jesus Christ to preach, to teach, and to do all the things that He had done while on Earth came from the Father God above. Before Jesus Christ had ascended to Heaven, He had given His apostles and disciples an authority too, first to preach (that may include teaching, exhorting, rebuking, correcting), and second, to baptize. And this “authority” was relayed to by the apostles to the disciples, from disciples to the next disciples, to the next disciples to the following next disciples, until His second coming. And the relaying of this authority or “passing of” this authority had been conducted solely by the Church. This passing of authority was sometimes called, the anointing or appointing of pastors or leaders of respective Churches. (Membership in the Christian Church has traditionally been defined by baptism. The Church administers Christianity’s sacred acts: baptism, the Lord’s Supper, worship, etc.) Visible and invisible Churches Many believe the Church, as described in the Bible, has a twofold character that can be described as the visible and invisible Church. As the Church invisible, the Church consists of all those from every time and place, who are vitally united to Christ through regeneration and salvation and who will be eternally united to Jesus Christ in eternal life. The Church visible consists of all those who visibly join themselves to a profession of faith and gathering together to know and serve the Head of the Church, Jesus Christ. The visible Church exists globally in all who identify themselves as Christians and locally in particular places where believers gather for the worship of God. The visible Church may also refer to an association of particular Churches from multiple locations who unite themselves under a common charter and set of governmental principles. The Church in the visible sense is often governed by office-bearers carrying titles such as minister, pastor, teacher, elder, and deacon. Others make the claim that no reference to the Church is ever made in the Bible that is not referring to a local visible body, such as the Church in someone’s house or the Church as Ephesus. Those that make this claim believe that the term is sometimes used in an institutional sense in which the term refers to all of a certain type, meaning all of the local visible Churches. Universal Church Church is taken by some to refer to a single, universal community, although others contend that the doctrine of the universal Church was established until later. The doctrine of the universal, visible Church was made explicit in the Apostles’ Creed, while the less common Protestant notion of the universal, invisible Church is not laid out explicitly until the Reformation. The universal Church traditions generally espouse that the Church includes all who are baptized into her common faith, including the doctrines of the trinity, forgiveness of sins through the sacrificial action of Christ, and the resurrection of the body. These teachings are expressed in liturgy with the celebration of sacraments, visible signs of grace. They are passed down as the deposit of faith.

Church government

Major forms of Church government include hierarchical (Roman Catholic, Anglican, Eastern Orthodoxy), Presbyterian (rule by elders), and independent (Baptist, charismatic, other forms of independency). Prior to the Protestant Reformation, clergy were understood to gain their authority through apostolic succession, an understanding still affirmed in the Eastern Orthodox, Roman Catholic Churches and Anglican Churches. Sergio, All are a group of believers that follow Jesus Christ’s teachings. Metaphors Christian scriptures use a wide range of metaphors to describe the Church. These include: •	Family of God the Father (Ephesians 3:14-15,2 Corinthians 6:18) •	Brothers and sisters with each other in God’s family (Matthew 12:49-50) •	Bride of Christ (Ephesians 5:31-32) •	Branches on a vine (John 15:5) •	Olive tree (Romans 11:17-24) •	Field of crops (1 Corinthians 3:6-9) •	Building (1 Corinthians 3:9) •	Harvest (Matthew 13:1-30,John 4:35) •	New temple and new priesthood with a new cornerstone (1 Peter 2:4-8) •	God’s house (Hebrews 3:3-6) •	Pillar and foundation the truth (1 Timothy 3:15) •	Body of Christ (1 Corinthians 12:12-27) •	Temple of the Holy Spirit (2 Corinthians 6:16) •	House of Prayer (John 2:16) Christian denomination A Christian denomination is an identifiable religious body under a common name, structure, and/or doctrine within larger Christianity.

Denominations

Christianity is composed of, but not limited to, five major branches of Churches: Roman Catholicism, Eastern Orthodox, Oriental Orthodox, Anglican and Protestant. The Assyrian Church of the East is also a distinct Christian body, but is much smaller in adherents and geographic scope. Each of these five branches has important subdivisions. Because the Protestant subdivisions do not maintain a common theology or earthly leadership, they are far more distinct than the subdivisions of the other four groupings. Denomination typically refers to one of the many Christian groupings including each of the multitudes of Protestant subdivisions. Denominationalism is an ideology which views some or all Christian groups as being, in some sense, versions of the same thing regardless of their distinguishing labels. Not all Churches teach this. The Roman Catholic and Orthodox Churches do not use this term as its implication of interchangeability does not agree with their theological teachings. There are some groups which practically all others would view as apostate or heretical, and not legitimate versions of Christianity. There were some movements considered heresies by the early Church which do not exist today and are not generally referred to as denominations. Examples include the Gnostics (who had believed in an esoteric dualism), the Ebionites (who denied the divinity of Jesus), and the Arians. The greatest divisions in Christianity today, however, are between Eastern Orthodoxy, Roman Catholicism, and various denominations formed during and after the Protestant Reformation. There also exist in Protestantism and Orthodoxy various degrees of unity and division. Comparisons between denominational Churches must be approached with caution. For example, in some Churches, congregations are part of a larger Church organization, while in other groups; each congregation is an independent autonomous organization. This issue is further complicated by the existence of groups of congregations with a common heritage that are officially nondenominational and have no centralized authority or records, but which are identified as denominations by non-adherents. Study of such Churches in denominational terms is therefore a more complex proposition. Numerical comparisons are also problematic. Some groups count membership based on adult believers and baptized children of believers, while others only count adult baptized believers. Others may count membership based on those adult believers who have formally affiliated themselves with the congregation. In addition, there may be political motives of advocates or opponents of a particular group to inflate or deflate membership numbers through propaganda or outright deception. Historical schisms and methods of classification scheme Christianity has not been a monolithic faith since the first century, if ever, and today there exist a large variety of groups that share a common history and tradition within and without mainstream Christianity. Since Christianity is the largest religion in the world (making approximately one-third of the population), it is necessary to understand the various faith traditions in terms of commonalities and differences between tradition, theology, Church government, doctrine, language, and so on. The largest schism or division in many classification schemes is between the families of Eastern and Western Christianity. After these two larger families come distinct branches of Christianity. Most classification schemes list six (in order of size: Roman Catholicism, Protestantism, Eastern Orthodoxy, Anglicanism, Oriental Orthodoxy, and Assyrians). Others may include Restorationism as a seventh, but classically this is included among Protestant movements. Some include Anabaptism as an eighth, although Anabaptism is often included among Protestant movements. After these branches come denominational families. In some traditions, these families are precisely defined (such as the autocephalous Churches in both Orthodox branches), in others, they may be loose ideological groups with overlap. This is especially the case in Protestantism, which includes Adventists, Anabaptists, Baptists, Congregationalists, Lutherans, Methodists, Pentecostals, Presbyterians, Reformed Churches, and possibly others, depending on who is organizing the scheme. Although Anglicans are sometimes grouped with Protestants the Anglican tradition is now usually considered as being a distinct tradition. From there come denominations, which in the West, have complete independence to establish doctrine (for instance, national Churches in the Anglican Communion or in Lutheranism). At this point, the scheme becomes more difficult to apply to the Eastern Churches and Roman Catholic faiths, due to their hierarchical structures. More precise units after denominations include kinds of regional councils and individual congregations and Church bodies.

Major branches and movements within Protestantism

The initial differences between the East and West traditions stem to socio-cultural and linguistic divisions in and between the Western Roman and Byzantine Empires. Since the West (that is, Western Europe) spoke Latin as its lingua franca and the East (Eastern Europe, the Middle East, Asia, and northern Africa) largely used Koine Greek to transmit writings, theological developments were difficult to translate from one branch to the other. In the course of ecumenical councils (large gatherings of Catholic leaders), some Church bodies split from the larger family of Christianity. Many earlier heretical groups either died off for lack of followers and/or suppression by the Church at large (such as Apollinarians, Montanists, and Ebionites). The first significant, lasting split in historic Christianity came from the Assyrian Church of the East, who left following the Christological controversy over Nestorianism in 431 (the Assyrians in 1994 released a common Christological statement with the Roman Catholic Church). Today, the Assyrian and Roman Catholic Church view this schism as largely linguistic, due to problems of translating very delicate and precise terminology from Latin to Aramaic and vice-versa [see Council of Ephesus (Part 1, Chapter 4 p62)]. Following the Council of Chalcedon in 451, (Part 1, Chapter 6 pp 69), the next large split came with the Syrian and Alexandrian (Egyptian or Coptic) Churches dividing themselves, with the dissenting Churches becoming today’s Oriental Orthodoxy. (A similar Christological statement was made between Pope John Paul II and Syriac patriarch Ignatius Zakka I Iwas, as well as between representatives of both Eastern and Oriental Orthodoxy). Although the Church as a whole didn’t experience any major divisions for centuries afterward, the Eastern and Western groups drifted until the point where patriarchs from both families excommunicated one another in about 1054 in what is known as the Great Schism. The political and theological reasons for the schism are complex, but one major controversy was the inclusion and acceptance in the West of the filioque clause into the Nicene Creed, which the East viewed as erroneous. Another was the definition of papal primacy. Both West and East agreed that the patriarch of Rome (ie. The Pope) was owed a “primacy of honour” by the other patriarchs (those of Alexandria, Antioch, Constantinople and Jerusalem), but the West also contended that this primacy extended to jurisdiction, a position rejected by the Eastern patriarchs. Various attempts at dialogue between the two groups would occur, but it was only in the 1960s, under Pope Paul VI and Patriarch Athenagoras, that significant steps began to be made to mend the relationship between the two. In Western Christianity, there were a handful of geographically-isolated movements that preceded the spirit of the Protestant Reformation. The Cathars were a very strong movement in medieval southwestern France, but did not survive into modern times. In northern Italy and southeastern France, Peter Waldo founded the Waldensians in the 12th century. This movement has largely been absorbed by modern-day Protestant groups. In Bohemia, a movement in the early 15th century by Jan Hus called the Hussites defied Roman Catholic dogma and still exists to this day (alternately known as the Moravian Church). A huge schism was unintentionally founded by the posting of Martin Luther’s 95 Theses in Saxony on October 31, 1517. Initially written as a set of grievances to spur the Roman Catholic Church into reforming itself, rather than beginning a new sect, Luther’s writings combined with the work of Swiss theologian Huldrych Zwingli and French theologian and politician John Calvin instigating a rift in European Christianity that created today’s second-largest branch of Christianity after Roman Catholicism itself, Protestantism. In England, Henry VIII of England declared himself to be supreme governor of the Church of England with the Act of Supremacy in 1531, founding the English Reformation, though with much more subdued goals than reformations of Calvin or Huldrych Zwingli. Unlike the other branches (Roman Catholicism, Eastern and Oriental Orthodoxy, the Assyrians, and Anglicans), Protestantism is a general movement that has no internal governing structure. As such, diverse groups such as Adventists, Anabaptists, Baptists, Congregationalists, Lutherans, Methodists, Presbyterians, Reformed, Pentecostals, and possibly Anglicans and Restorationists (depending on one’s classification scheme) are all a part of the same family, and with further doctrinal variations within each group. The largest amount of new Churches and denominations have come from Protestantism in its first four hundred years, compared to the millennium and a half prior in all of Christendom. The Old Catholic Church split from the Roman Catholic Church in the 1870s because of the promulgation of the dogma of Papal Infallibility as promoted by the First Vatican Council of 1869–1870. The term ‘Old Catholic’ was first used in 1853 to describe the members of the See of Utrecht that were not under Papal authority. The Old Catholic movement grew in America but has not maintained ties with Utrecht, although talks are under way between independent Old Catholic bishops and Utrecht. The Liberal Catholic Church started in 1916 via an Old Catholic bishop in London, Bishop Matthew, who consecrated Bishop James Wedgwood to the Episcopacy. This stream has in its relatively short existence known many splits. These splits operate world-wide under several names.

Western Churches

Roman Catholicism and Protestantism are the two major divisions of Christianity in the Western world, if Anglicanism is included as a part of the latter. However, Catholics do not describe themselves as a denomination but rather as the original Holy and Universal Church; which all others branched off from. The Baptist, Methodist, and Lutheran Churches are generally considered to be Protestant denominations, although strictly speaking, of these three, the Lutheran denomination, is the only one of these founded as a “protest” against Roman Catholicism. Anglicanism is generally classified as Protestant, but since the “Tractarian” or Oxford Movement of the 19th century, led by John Henry Newman, Anglican writers emphasize a more catholic understanding of the Church and characterize it as more properly understood as its own tradition — a via media (“middle way”), both Protestant and Catholic. A case could be made to understand Lutheranism in a similar way considering the catholic character of its foundational documents (the Augsburg Confession and other documents contained in the Book of Concord) and its historic separation from Calvinistic and Reformed Churches, out of which all other Protestant denominations arise in one way or another. One central tenet of Roman Catholicism, like Eastern Orthodoxy and some other denominations, is its practice of Apostolic Succession. “Apostle” means “one who is sent out.” Jesus commissioned the first twelve apostles (see Biblical Figures for the list of the Twelve), and they, in turn laid hands on subsequent Church leaders to ordain (commission) them for ministry. In this manner, Roman Catholics trace their ordained ministers all the way back to the original Twelve. Roman Catholics believe that the Pope has authority which can be traced directly to the apostle Peter whom they hold to be the original head of and first Pope of the Christian Church. There are smaller Churches, such as the Old Catholic Church which rejected the definition of Papal Infallibility at the First Vatican Council, and Anglo-Catholics, Anglicans who believe that Anglicanism is a continuation of historical Catholicism and who incorporate many Catholic beliefs and practices. Although the Roman Catholic Church generally prefers to refer to itself simply by the terms Catholic and Catholicism (which mean universal), such usage is generally rejected in formal contexts by most other denominations in that they do not accept the Church’s right to appropriate these historic terms for itself (hence the use of the slightly less controversial expression Roman Catholic). The Roman Catholic Church has traditionally rejected any notion that those outside its communion can be regarded as part of any true Catholic Christian faith. Roman Catholicism has a hierarchical structure in which supreme authority for matters of faith and practice are the exclusive domain of the Pope, whom sits on the Throne of Peter, and the bishops when acting in union with him. Most Roman Catholics are unaware of the existence of Old Catholicism which represents a relatively recent split from the Roman Catholic Church and is particularly vocal in rejecting their use of the term Catholic. Since Protestantism does not represent a unified body of believers, but a faith tradition which itself has split many times, it is more often understood in large denominational families. Each Protestant movement has developed freely, and many have split over theological issues. For instance, a number of movements grew out of spiritual revivals, like Methodism and Pentecostalism. Doctrinal issues and matters of conscience have also divided Protestants. The Anabaptist tradition, made up of the Amish, Hutterites, and Mennonites, rejected the Roman Catholic and Lutheran doctrines of infant baptism; this tradition is also noted for its belief in pacifism. Many Churches in the Restorationist group reject being identified as Protestant or even as denominations, as they use only the Bible not creeds, and model the Church after what the feel is the first century Church found in scripture; the Churches of Christ are one example, African Initiated Churches, like Kimbanguism, mostly fall within Protestantism, with a varying degree of syncretism. The measure of mutual acceptance between the denominations and movements varies, but is growing largely due to the ecumenical movement in the 20th century and overarching Christian bodies such as the World Council of Churches. Protestant theology for each denomination is usually guarded by local Church councils.

Eastern Churches

In the Eastern world, the largest body of believers is the Eastern Orthodox Church, sometimes imprecisely called “Greek Orthodox” because from the time of Christ through the Byzantine Empire, Greek was the common language (Greek Orthodox actually refers to only one portion of the entire Orthodox Church). The Eastern Orthodox Church believes itself to be the continuation of the original Christian Church established by Jesus Christ, and the Apostles. They consider themselves to be spiritually one body while administratively they are grouped into several autocephalous councils. They do not recognize any single bishop as universal Church leader, but rather each bishop governs only his own diocese. The Patriarch of Constantinople is known as the Ecumenical Patriarch, and holds the title “first among equals” meaning only that if a great council is called, the Patriarch sits as president of the council. He has no more power than any other bishop. Currently, the largest synod with the most members is the Russian Orthodox Church. The Oriental Orthodox Churches are organized in a similar manner, with six national autocephalous groups and two autonomous bodies. Although the region of modern-day Ethiopia and Eritrea has had a strong body of believers since the infancy of Christianity, these regions only gained autocephaly in 1963 and 1994 respectively. Since these groups are relatively obscure in the West, literature on them has sometimes included the Assyrian Church of the East as a part of the Oriental Orthodox Communion, but the Assyrians have maintained theological, cultural, and ecclesiastical independence from all other Christian bodies since 431. The Church is administered in a hierarchical model not entirely unlike the Catholics, with the head of the Church being the Patriarch Catholicos of Babylon, currently HH Mar Dinkha IV. Due to oppression, the Church’s headquarters is in Chicago, Illinois, rather than Assyria (Syria, northern Iraq and part of Iran). Some believers have remained in the Middle East, though, and a small congregation still exists due to missionary efforts of the 7th and 8th centuries in China. Even within this small group, there is a rival Catholicos (Patriarch) in California.

Christianity outside of the mainstream

While a precise definition of what constitutes mainstream Christianity is difficult at best, there are some groups that fall outside of what is popularly construed to be Christian groups, but share some manner of historical connection with the larger community of Christians. Considering this diversity, it may be impossible to define what Christianity is without either rejecting all definitions, or adopting a particular definition as authoritative and thus excluding others. In terms of the modern aim of scientific and objective definition, both options are considered problematic. Christianity, even in its infancy as a Jewish sect, rejected ethnic definition. It was conceived and grew as an international religion with global ambitions, spreading rapidly from Judea to nations and people all over the world. Doctrines, rather than ethnicity, define essential Christianity – even where ethnic groups have been Christian for generations. The multiplicity of communities of faith may be partly accounted for by the definition of Christianity according to specific points of indispensable doctrine, the denial of which sets the heretic, or apostate, outside of the “Church”, where perhaps he is accepted by another “Church” holding doctrines compatible with his own. Points of distinctive doctrine may be a very small number of simple propositions, or very numerous and difficult to explain, depending on the group. Some groups are defined relatively statically, and others have changed their definitions dramatically over time. As an example, before the Enlightenment, Christian teachers who denied the doctrine of the Holy Trinity (a widely held doctrine about the nature of God the Father, Jesus the Son, and the Holy Spirit drawn from New Testament passages, believed from the earliest days of the Church and formally recognized in 325 during the Nicene Council), would be cast out of their Churches, and at times exiled or otherwise deprived of the protection of law. In later times, some points of the traditional doctrine of the Trinity are considered false doctrines according to groups such as The Church of Jesus Christ of Latter-day Saints, the Iglesia ni Cristo, Christadelphians, and the Jehovah’s Witnesses (representing tens of millions of believers combined). For example, Latter-day Saints teach that God the Father, His Son Jesus Christ, and the Holy Ghost are three distinct beings. Some groups, like Community of Christ, have their roots in the Restoration Movement and the Latter Day Saint Movement but have reformed to such an extent that they are now trinitarian and striving to be recognized as mainstream Christianity. Other movements coalesced to form today’s Unitarian Universalism, whose member congregations recognize to varying degrees and in different ways their Christian origins. Unitarians and Universalists have historically been non-creedal and congregations have been self-governing, such that when the denominations consolidated in 1961, some congregations and individual Unitarian Universalists continued to identify themselves broadly as Christian, even more as “followers of Jesus.” Another group, the local Churches, is similar in many respects to mainstream Christianity but theologically reject denominationalism altogether. There are also some Christians that reject organized religion altogether. Christian anarchists believe that the original teachings of Jesus were corrupted by Roman statism, and that earthly authority such as government, or indeed the established Church, do not and should not have power over them. Following “The Golden Rule”, many oppose the use of physical force in any circumstance, and advocate nonviolence. The great Russian novelist Leo Tolstoy wrote The Kingdom of God Is Within You, and was a Christian anarchist.

Christians with Jewish roots

One group which has maintained its Jewish identity alongside an acceptance of Jesus as the Messiah and the New Testament as authoritative are Messianic Jews, also called Hebrew Christians. Since the founding of the Church, there have been Jewish elements retained by particular groups that wanted to retain their national heritage alongside the Gospel message. In fact, the first council was called in Jerusalem to address just this issue, and the deciding opinion was written by Christ’s relative James the Just, the first bishop of Jerusalem and a pivotal figure in the Christian movement. Due to the entirely different history of such movements and groups, they defy any simple classification scheme.

Uncategorized

Some denominations which arose alongside the Western Christian tradition consider themselves Christian, but neither Roman Catholic nor wholly Protestant, such as the Religious Society of Friends (Quakers). Quakerism began as a mystical and evangelical Christian movement in 17th century England, eschewing priests and all formal Anglican or Roman Catholic sacraments in their worship, including many of those practices that remained among the stridently Protestant Puritans such as baptism with water. Like the Mennonites, Quakers traditionally refrain from participation in war. The Salvation Army is often, albeit incorrectly, understood to be a social relief organization. It is, in fact, a denomination that does extensive social relief work.

Messianic movements

Other faith traditions claim not to be descended from any of these groups directly. The Church of Jesus Christ of Latter-day Saints, for instance, is often grouped with the Protestant Churches, but does not characterize itself as Protestant. Its origination during the Second Great Awakening parallels the founding of numerous other indigenous American religions, especially in the Burned-over district of western New York state, and in the western territories of the United States, including the Adventist movement, the Jehovah’s Witnesses, Christian Science (which had roots in Congregationalism but regarded itself as restorative), and the Restoration Movement (sometimes called “Campbellites” or “Stone-Campbell Churches”, which include the Christian Church (Disciples of Christ) and the Church of Christ). Each of these groups, founded within fifty years of one another, originally claimed to be an unprecedented, late restoration of the primitive Christian Church.

New Thought Movement

Another group of Churches are known under the banner of “New Thought,” These Churches share a spiritual, metaphysical and mystical predisposition and understanding of the Bible and were strongly influenced by the Transcendentalist movement particularly the work of Emerson. The New Thought concept was established by Emma Curtis Hopkins (“teacher of teachers”) after breaking off from Mary Baker Eddy’s Church of Christ, Scientist. The New Thought movement includes Religious Science founded by Ernest Holmes; Divine Science, founded by Malinda Cramer and the Brook sisters; and Unity founded by Charles Fillmore and Myrtle Fillmore. The founders of these denominations all studied with Emma Curts Hopkins. Each one of these New Thought Churches has been influenced by a wide variety of ancient spiritual ideas. Each of these Churches identify to different degrees with Christianity, Unity being the most explicit.

The Christian Community

The Christian Community (German: Die Christengemeinschaft) is a worldwide Movement for Religious Renewal. It was founded in 1922 in Switzerland by the Lutheran theologian and Minister Friedrich Rittlemeyer, inspired by Rudolf Steiner, the Austrian mystic and founder of Anthroposophy. Both Protestants and Roman Catholics took part in the initial development of this movement, which combines a “high Church” regard for the spiritual significance of the mass with rational theology and freedom of thought.

Christian-related movements

Two movements which are entirely unrelated in their founding share a common element of an additional Messiah or incarnation of Christ: the Unification Church and the Rastafari movement. These groups would also fall outside of traditional taxonomies of Christian groups. Christian mystery movements The religion of the Christ is taught as a mystery religion. It is composed of schools, currents or movements which have an occult system of thought based on esoteric knowledge. They aim to prepare the individual for spiritual evolution. These groups teach systems of esoteric cosmology and contain some common themes such as rebirth, an occult history of human evolution, planes of existence, and Initiation into those same planes or inner worlds. Another small Gnostic group which purports to be a “Buddhist branch of original Christianity” refers to itself as The Order of Nazorean Essenes, though they have no historic links to the ancient Essenes in the Land of Israel. These and numerous other syncretists may make use of certain Christian terms or personalities, but are not generally considered Christian in the strict sense of the term.

Related independent religions

In addition, the figure of Jesus is revered in other religions, like Islam and the Bahá’í Faith, whose adherents do not consider themselves Christians but do consider Jesus to be a prophet or divine being. The Mandaeans are unique in that they represent virtually the last historic Gnostic group in existence (the Druze have ancient Gnostic influences also). They were discovered in obscurity on the coast of modern-day Iraq and Iran by Portuguese missionaries in the 14th century. They were erroneously identified as “Christians of John the Baptist”, but reject Jesus entirely as a false prophet, and following esoteric teachings they claim come from John the Baptist himself.

For the purpose of this study, I will concentrate on the six main divisions of the Church which are the Roman Catholic Church, the Protestants, the Eastern Orthodox, the Oriental Orthodox and the Assyrian Church. Each division is afforded a chapter in Part 2 of this book. The Protestantism is discussed in Part 3 and is subdivided into chapters which are set up in documentary form, with each chapter documenting the well known reformists who made great contributions in the birth and shaping of this particular group of Christian division.

Charismatism, a reformed form of Pentecostalism is discussed in Part 4 and a few charismatic Churches and prominent charismatic individuals are highlighted so that the reader can get a general understanding of the organizational structure of these Churches.

The aim of this book is to trace the division of the Church from the time of the Apostles starting with the Council of Jerusalem up to where we are. I follow this trend with the Ecumenical Councils through the Great Schism of 1054 right up to the 17th Century reformations that started with Martin Luther.

In Part 5 of this book the issue of the tithes is widely discussed with main focus on the Charismatic Movement as its loose smaller individual Church divisions are partly a result of moneys paid to the Church by the members. The reason for this is due to the independent ownership of these smaller Church organizations by whosoever founded them and as such, they are run as businesses and the founding person virtually owns the tithes so contributed.