Study of Denomintions 02/21/2010

A Study of Denominations
Cont. from last week

Paulicians. The Paulicians originate in Armenia in the sixth century, first associated with Nestorianism, but by the next century seen further west and demonstrably as its own movement. The Paulicians derive their name from the Apostle Paul, whose writings were held as inspired, along with the Gospels; the rest of the Bible, they claimed, came from an evil spirit. The Paulicians seem to have been heavily influenced by Marcionism, the dynamistic monarchianism of Paul of Samosata, and Gnostic/Manichaean philosophy. The group reached the height of its power in 844 with the formation of a Paulician state in modern-day Turkey, but soon after persecution from the Eastern Roman Empire intensified. In 970, many of the Paulicians of Syria were deported to the Balkan region of Europe, where they converted many of the local Bulgars to their views, who were then called the Bogomils. A group of Paulicians remained in Armenia until around the eleventh century.

Bogomils. The Bogomils were active in the area around Bulgaria beginning in around the ninth century. The Bogomils inherited a dualist theology from the Gnostics through the Manichaeans and the Paulicians. Harassed by the Roman Catholic and Eastern Orthodox churches, the Bogomils were eventually wiped out by the expansion of Islam into the Balkan region in the fifteenth century. Some Bogomil missionaries, however, traveled to southern France in the twelfth century and helped to establish the Cathars there.

After the sixth century, the real schism between the western and eastern factions of the Catholic church became more and more apparent. For the next four hundred years, the two entities drifted further apart, due to linguistic and cultural differences and political boundaries. A controversy over how the Spirit was imparted, through the Father alone (which the east believed) or through either the Father or the Son (as the west believed) proved to be the final straw; in 1054, the bishop of Rome sent a bull of excommunication to the Patriarch of Constantinople, who responded in kind. This act effectively created the Roman Catholic Church in the west, and the Eastern Orthodox Church in the east.

Phase II: 1054 to 1500
Let us now examine the period from the schism between east and west to just before the period of the Reformation in the west. The Eastern Orthodox Church did not go through any major alterations after the eleventh century; the church would eventually be organized on national lines, but they all affirm the same doctrines. The Roman Catholic church was continually beset by many divisions and schisms even before the Reformation.

Waldensians. The Waldensians come from Peter Waldo, a wealthy merchant around 1175 who sold all of his property and urged a return to "apostolic poverty." The group that eventually followed him was called the Poor Men of Lyons, and were later deemed the Waldensians. The Roman Catholic church at first accepted the group, but later the preaching of the Waldensians led to persecution. The group survived, however, and in the sixteenth century agreed to combine with the Reformed Church in the Calvinist tradition.

Cathars. The Cathars, or the "Cleansed," began as a group around the same time as the Waldensians, in southern France. They were also named the Albigensians, from the city of Albi, where many such Cathars lived. The Cathars were heavily influenced by the Bogomils, and held to an essentially Gnostic theology. By 1200, the Cathars were poised to take over southern France; nevertheless, the Roman Catholic church began to persecute them heavily in the late twelfth and early thirteenth centuries with a crusade and an inquisition, and severely curtailed the movement.

It may also be noted that there is also some evidence that around the eleventh century in southern France, the truth of the Gospel was being preached.

There were also some groups that were established because of the groundbreaking work of certain individuals, known today as the "pre-Reformers." Let us examine them now:

John Wycliffe. An English priest of the fourteenth century, John Wycliffe taught that Christ is the only King of men and rested his authority in the Bible. He began the work of translating the Bible into English, and for both his preaching and his actions, he was strongly denounced by the Roman Catholic officials. The Lollards followed after him for some time, although the movement dies out within the fourteenth century. After the "heresy" of Jan Hus, Roman Catholic officials dug up Wycliffe's bones and burned them.

Jan Hus. In the Holy Roman Empire, the portion of which we now call the Czech Republic, Jan Hus also began to question the Roman Catholic church's practices in the early fifteenth century. Many of his difficulties with the Roman Catholic church would be echoed by Luther about a hundred years later. Hus was burned at the stake in 1415; his followers, the Hussites, were strongly persecuted; however, they were able to survive, and are recognized later as the Moravian Brethren, affiliated with the Pietist movement of the seventeenth century.

Phase III: 1500 to 1800
Let us now examine the time of the Reformation, beginning proper in 1519 with the beginning of Luther's quarrels with the Roman Catholic church and ending in the eighteenth century with Wesleyanism, the reformation of theology that occurred within the Church of England.

By the sixteenth century, the trials of the medieval world had faded. Western Europe was in the middle of what is deemed the Renaissance, a time of philosophical and theological regeneration. The invention of the printing press in 1450 by Johann Gutenburg allowed knowledge to be spread and read quickly and easily. Literacy rates increased, and soon after, many began to question the Roman Catholic church's positions and stances on theology. The first to question was Desiderius Erasmus, who wished to change the way the church was acting; however, it would be up to his friend Martin Luther to activate change in Europe.

Lutheranism . Lutheranism derives from Martin Luther, the original reformer. The Roman Catholic practice of indulgences (the belief that giving a specific donation to the Roman Catholic church would free one's soul from purgatory), among other things, troubled Luther. He established 95 theses about the church's practice and nailed them to the door of the church in Wittenberg, Germany, in 1519. After a debate with the local Catholic bishop on these things, Luther's ideas gained popularity. Although Luther only wished to reform the Roman Catholic church, reconciliation proved impossible in 1525 when Luther was excommunicated. Seeing no other viable alternative, Luther split from the Roman Catholic church, thus forming his own organization which came to be known as “Lutheranism”. Within the next century, Luther and his theology of "faith alone" would spread throughout many portions of the Holy Roman Empire and all of Scandinavia.

Anabaptism . Anabaptism ("baptism again") derives its name from the belief that one must be baptized as an adult believer, thus requiring many individuals who were "baptized" as infants to be baptized "again." This belief gained popularity in the Switzerland/southern Germany area in 1525 with the group named the "Swiss Brethren." Many Anabapists followed after Menno Simons who in 1536 began preaching the need to be baptized as an adult, and this group was named after him: the Mennonites. Many smaller divisions occurred in the Anabaptism movement, yet there is one that stands out: in 1697, Jacob Amman split from the Mennonite group because of his more conservative views on fellowship, thereby forming the Amish. The Anabaptists were heavily persecuted by Roman Catholic and Protestant alike, and many attempted to find refuge in parts of Russia and Germany. Many later traveled to America, where many remain in the many parts of North America today.

Calvinism . In 1536, John Calvin, a native Frenchman, established his theology in Geneva, Switzerland, with his work The Institutes of Christian Religion; it was predicated on a belief that God has already determined the fate of every man, and therefore that God's grace alone saved men. This hyper-Augustinianism persuaded many, and many of Calvin's disciples went out to spread his message. One such follower, John Knox, took Calvinism to Scotland, where the Presbyterian church was founded in the 1570s. In the seventeenth century, Calvinism took root in England in the form of Puritanism, which then took root in America. Today's Congregational church (also referred to as the United Church of Christ) is the descendant of the Puritans. Calvin's message was also taken to the area of the Netherlands in the early seventeenth century, leading to the formation of the Reformed Church.

Anglicanism . Also known as the Church of England, this church began in 1537, when King Henry VIII of England split from the Roman Catholic church since the latter would not grant an annulment to his marriage with Catherine of Aragon. After suffering persecution under Mary Tudor, the Anglican church was firmly established as England's church under Elizabeth I in the latter half of the sixteenth century. Anglicanism is still in existence in England and is known as the Episcopalian church in America.

Baptists . The Baptist movement begins in England, and in its beginning, they preached and taught the need for immersion in water for the remission of sin (hence, called the Baptists). "Officially" began by John Smythe in 1608, the movement spread quickly to America, where it took root and grew. Doctrinally, however, many moved toward Calvinistic beliefs regarding salvation and baptism, where most stand today. Many Baptists are affiliated with the Evangelical line of thinking, which represents a broad range of conservative Protestants, with uniform belief on the ideas of salvation and eschatology.

Religious Society of Friends (Quakers) . The Religious Society of Friends begins with one George Fox in England in 1648 as the result of supposed "revelations" given to him. He urged for reform in the thinking of Christians away from the concept of the "church" to a concept of a "society," a group of Christians who held each other in equal or better standing. The group's members received the term "Quakers" on account of the reports of people shaking with emotion in their assemblies. His movement was often persecuted, and is best known for its colony in Pennsylvania in America.

Study of Denomintions 02/14/2010

A Study of Denominations
Holiness, we reserve the more important of it to the last. The reading of the Gospel must be permitted as little as possible. The very little that is read generally at the Mass should be enough and it should be prohibited for anyone to read more. Here is the book that more than any other provoked rebellions against us, storms that have been risky in bringing us loss. in fact, if anyone reads accurately the teaching of the Bible and compares what occurs on our churches, he will soon find out the contradictions and will see that our teaching is far removed from that of the Bible and more often yet is in opposition to it.

If the people realised this, they will provoke us without rest until all become unveiled and then we will become the object of ridicule and universal hate. It is necessary that the Bible be taken away and snatched from the hands of the people, however with much wisdom in order to not provoke trouble."

Part of the letter written to Pope Jules 111, of Rome, in 1550, by his Cardinals. It is found in the National Bibliotheque in Paris, France. http://www.traces-of-the-kingdom.org/

Introduction
By some counts, there are over 2,000 denominations in the United States alone. Modern "Christendom" is full of the names of different people and groups spanning two millennia. How did we get to this point? Where did all of these groups come from? We will strive to partially untangle the web of denominational history here.

We shall examine denominational history in four phases for easier understanding. We will also consider many modern movements. As the Preacher says,
That which hath been is that which shall be; and that which hath been done is that which shall be done: and there is no new thing under the sun (Ecclesiastes 1:9).

This statement especially holds true for Christianity; we shall see that there are many doctrines and beliefs that continually return in different forms. Let us now examine the history of the denominations in "Christendom."


Sections
● Phase I to 1054
● Phase II: 1054-1500
● Phase III: 1500-1800
● Phase IV: 1800 to the Present
● Movements
● Conclusion

Phase I: to 1054
The first phase begins with the church as established in Christ by the Apostles to the end of the "catholic" church in the division of 1054. A large number of the denominations that began in this period are no more; nevertheless, many of their doctrines abound in denominations today.

The first such groups even existed during the time of the Apostles.

The "Judaizers" : We use the term "Judaizers" today to describe groups of Jewish Christians, especially Pharisaic Jewish Christians, in the first century who taught that Gentiles who converted to Christ should observe part or all of the Law of Moses and its attendant rituals. This belief system gained traction in Jerusalem in the years following the beginning of the conversion of the Gentiles (ca. 40-50), and the doctrine was the subject of an Apostolic council sometime between 48-50 (Acts 15). The determination was made by the Holy Spirit that the Gentile converts should not be bound by the Law of Moses (Acts 15:22-29). Nevertheless, many continued to teach these doctrines, and we see Paul confronting such teachings in Galatia, Corinth, and Colossae. The destruction of Jerusalem in 70 and the attendant cessation of the covenant between God and Israel curtailed this movement; later movements of Jewish Christians, such as the Ebionites, were small and not long-lasting.

Gnosticism: A term from the Greek word gnosis, which means "knowledge." Gnosticism is a broad term used to describe the various groups of individuals in the latter first century through the sixth century who seem to have infused Christian belief with Hellenistic philosophy to create entirely new brands of religion. The Gnostics are known to believe in a strictly dualistic world and for rejecting the God of the Old Testament, believing Him to be an inferior god compared to the Son. Gnostics were notable docetists, believing that Jesus was never "in the flesh," but only the appearance thereof (hence, docetism, from the Greek dokeo, "to seem"). The beginnings of this group can be seen as early as the Colossian letter, where Paul warns against such philosophy in Colossians 2:8. Gnosticism proper seems to originate by the 90s, when John explicitly writes in his Gospel and his letters that Christ was in the flesh. These Gnostics were most prevalent in the middle of the second century, with one Gnostic in particular, Valentius, almost elected "bishop" of Rome. When so-called "orthodox" Christianity triumphed in the Roman Empire in the fourth century, Gnosticism per se declined sharply. Nevertheless, Gnostic influence can be seen in later groups such as the Manichaeans, Paulicians, Bogomils, and the Cathars.

All of the Apostles had died by 100; therefore, direct connections to Jesus the Christ had become few and far between. The main bulk of Christianity began to slowly but surely stray from the truth, accepting too many conventions from the world around them. A distinction was soon made between "elders" and "bishops," with a bishop presiding over a group of elders, and from there a bishop without necessarily having the elders present. "Bishops" of larger metropolitan areas began exercising more influence over the surrounding lands. Pagan festivals celebrating the spring equinox and the winter solstice were "Christianized" into Easter and Christmas, respectively. Many of these developments and changes had developed throughout the second and third centuries, yet they had certainly crystallized a new denomination by 312, when the "Catholic" church received official sanction from the Roman Empire. This entity would develop and last until 1054, when the western and eastern Mediterranean churches split, the former becoming the Roman Catholic Church, the latter, the Eastern Orthodox Church.

The period of 100-1054 saw many divisions and dissensions over multiple issues, mostly concerning the nature of God, the Father, the Son, and the Holy Spirit.

Marcionism. Marcionism owed its existence to Marcion, an individual who gained popularity in Rome in 140-144. His theology was influenced heavily by the Gnostics, and he denied the power of the God of the Old Testament. He promulgated the use of a limited form of the New Testament, including Luke's Gospel and Acts, and many of the Pauline epistles, the former since Luke was a Gentile and the latter since he was sent to preach to the Gentiles. He found the God of the Old Testament contradictory and inhumane. The "orthodox" Christianity of the time rejected his argumentation, upheld the value of the Old Testament, and dutifully began the work of canonization of the Old and New Testaments. The specter of Marcion loomed large enough so as to merit refutation by Tertullian at the end of the second century; nevertheless, Marcion's movement mostly died out or assimilated into other Gnostic groups.

Montanism . Montanism receives its name from its founder, Montanus, a Phrygian and a former priest of Cybele. Around 172, he believed that he along with the prophetesses Prisca and Maximilla were given a dispensation of the Spirit, and uttered prophecies without control over their faculties. They believed that they were the last manifestation of the Paraclete (the Comforter), and that the battle of Armageddon would be fought soon and the "new Jerusalem" would come to earth in the small village of Pepuza in Phrygia. This movement was highly charismatic; one of the "church fathers," Tertullian, eventually joined the North African branch of this movement. Even though apocalyptic hopes of the Montanists were left unfulfilled, this movement endured in some places for three hundred years.

Monarchianism. A term meaning "rule of one," this doctrine permeated Christianity in the second and third centuries. The idea of this doctrine is that there is one authority involved with God. One form was dynamistic Monarchianism, espoused first by the Theodotians (beginning around 190, and lasting until the fourth century), believing that Jesus was born a man and became God at His baptism. This dynamistic monarchianism was also present in the beliefs of Paul of Samosata around 260, and in the Adoptionism movement in Spain around 782. The other form, modalistic monarchianism, was presented by Sabellius (around 215), posited that God is inherently unknowable, and that only though manifestations can He be seen-- the implication of this idea that the Father, the Son, and the Holy Spirit are the same thing in different manifestations, thus, the Father and the Spirit suffered on the cross since the form of God known as Christ was on the cross. Modalistic monarchianism is also known as modalism or patripassianism. Monarchian concepts would later be found in Nestorianism and possibly in the Paulicians. Overall, however, the movements failed to gain ground in "orthodox" Christianity.

Manichaeism. The name comes from Mani, an eastern mystic, who believed that he was the manifestation of the Christ, God on Earth. Around 250, he developed his theology, which included tenets of Zoroastrianism, Buddhism, and Gnosticism, and is a blatant attempt to combine Western and Eastern religions. They believed in reincarnation with an eventual deliverance from life, and that good and evil came from a primeval war between light and darkness. This doctrine persevered for awhile; Augustine's first contact with religion was Manichaeism in north Africa in the fourth century. The infiltration of Islam overall tempered the growth of Manichaeism; nevertheless, a small group of Mani's followers in Iran, calling themselves Mandeans, have persevered to the modern day. Manichaeism does have direct influence on the later Paulician movement, and by extension the Bogomils and the Cathars.

Donatism. The term comes from one Donatus, a "bishop" who was one of the founders of the movement. They stood for holiness and purity in the church. They refused to recognize "bishops" or any religious authorities who handed over (Latin traditio) Scriptures during the persecution. Donatists are known primarily for their positions on the Lord's Supper, that the one giving it to the people must be free from sin or the blessings are not provided. They are also known for their position on the church, believing that the individual was the focus, not the organization: the church should be simply the collective of individual Christians, not a hierarchical organization. The group suffered constant oppression and persecution from religious and secular authorities, but only died out along with the Catholic church in northern Africa with the Islamic invasions of the seventh century.

Arianism. Named from Arius, a bishop who disagreed with the theology of the Catholic church and believed that regardless of His glory, the Son is a created being and therefore cannot be considered part of the eternal Godhead. This belief began in the early fourth century, and was condemned as heretical at the Council of Nicaea in 325. Nevertheless, Arianism remained prevalent, with many leading bishops holding to the belief in the fourth century; in the fifth century, Arians converted many of the German tribes that overran the Roman empire. Arianism began to falter, however, when Justinian re-conquered the Italian peninsula for the Eastern Roman Empire in the sixth century, and was all but extinguished when Charlemagne gained control over most of central Europe in the eighth century.

Nestorianism. The name derives from Nestorius, a bishop of Constantinople. In 428, he condemned the popular use of the title "Mother of God" (Theotoktos) for Mary, since the title seemed to give credence to the idea that the divine could be born of a human, or that God could be a baby. To him, Jesus as man and God was not an "essential union" but a merging of wills. His belief was declared heretical at the Council of Chalcedon; however, his doctrines persevered. To this day, there are Nestorian churches (known as the Church of the East) in central Asia. There is also some Nestorian influence upon the Paulicians of the sixth century.

Monophysitism. This term derives from Greek words meaning "one nature." Monophysitism is generally considered to be a reaction to the Nestorian movement, initiated by another bishop named Cyril of Alexandria, who posited that Christ had one nature, which was manifested as flesh and as God. This was codified in the council in Ephesus in 449. Further clarification regarding this position was necessary, since the language was being used to support two sides of an argument: the council of Chalcedon interpreted the council of Ephesus in such a way as to preserve the two natures of Christ in 451, and schism was inevitable. Reconciliation was attempted, especially by the eastern emperor Justinian and his wife Theodora, with the philosophy of Monothelitism, the idea that while Christ had two natures He had only one will. This combination of Chalcedon and Ephesus was unsuccessful; Monothelitism was soundly denounced, and the eastern church had split into Catholic and Monophysite factions. Monophysitism remained prevalent in many places until around the eighth century; today, the only Monophysite groups left are the Syrian Jacobites and the Coptic church of Egypt.

Romans - 2/07/2010

The Book of Romans
VII. Conclusion (15:5 - 16:27)
(continued from previous Class Follow Up)

VII. {Rom 16:17-24}
. Introduction
1. Review — The church in Rome had some good workers
2. Preview — A warning to the church
. Question For Discussion?
1. What is the church to do about false doctrine?
. Questions For Encouraging Discussion...
1. (16:17) Paul implies some are doing what?
a. They are stumbling blocks and may be teaching error
2. What are they to do?
a. Does not say dis-fellowship them but be aware of them and do not listen to them.
3. (16:18) Are this men bad or evil men?
a. No, they are self willed
4. What is the tool used by these men?
a. Smooth and flattering speech.
5. What is their target and how do I prevent being their target?
a. Those that do not how to apply what they know
6. (16:19) They challenged to what?
a. Wise in good; innocent in evil.
7. (16:20) What does soon or shortly mean?
a. Something that will happen in their lifetime
8. (16:20) PONDER: What is the event that is to happen?
a. The fall of the temple in Jerusalem which will get the Jews off their backs.
. Evidence Applied [Discussion Question Answered] — (16:17-24) What is the church to do about false doctrine?
1. Do not judge the person but first judge the doctrine
. Conclusion — ?

VIII. {Rom 16:25-27}
. Introduction
1. Review — He gives a warning that some teach false doctrine
2. Preview — Closing
. Question For Discussion?
1.
. Questions For Encouraging Discussion...
1. “My gospel” is not the same as Christ’s gospel?
a. Paul is saying the gospel he preached is not the gospel of the Judaizers, it is the gospel of Christ, salvation for all.
2. What is the mystery that was revealed?
a. Gentiles and Jews were fellow-citizen in Christ’s kingdom

. Evidence Applied [Discussion Question Answered] —
. Conclusion —


IX. Conclusion — We come to end of Paul’s explanation of the plan of salvation

Romans - 1/31/2010

The Book of Romans
VII. Conclusion (15:5 - 16:27)
(continued from previous Class Follow Up)


V. {Rom 16:1-2}
. Introduction
1. Review — Have been told what was needed from them for him.
2. Preview — Here he mentions a person that may need help
. Question For Discussion?
1. Who is Phoebe?
. Questions For Encouraging Discussion...
1. (16:1) What relationship is Phoebe to Paul?
a. A sister in Christ
2. What relationship is Phoebe to the christian at Rome?
a. A sister in Christ
3. Was she an “official” of the church in Cenchrea?
a. Not in the official sense. Calling one a song leader or a preacher does not make him an official of the church at a local location.
4. (16:2) They ask to do two things, what are they?
a. To receive and help her. The motels and cafes left a lot to be desired in those days.
5. What are the two reasons why she should be helped?
a. She helped others and she helped Paul.
. Evidence Applied [Discussion Question Answered] — (16:1-2) Who is Phoebe?
1. A traveling helpful sister in from the church in Cenchrea that is coming to Rome.
. Conclusion — When I help others I can expect help from others. Paul does not say she has a right to expect help.


VI. {Rom 16:3-16}
. Introduction
1. Review — Has told them what he needed and of a person that may need their help.
2. Preview — Paul list several that have helped him in the past.
. Question For Discussion?
1. What does this passage tell us about the church in Rome?
. Questions For Encouraging Discussion...
1. (16:3-5) Prisca is short for Priscilla. When do we first meet this couple?
a. At Corinth on Paul’s second trip (Acts 18:1-3)
2. What does v.4 tell us about this couple?
a. They put their life on the line for Paul, we are not when or where.
3. Is it wrong or right for a church not to have a building and thus meet in someone’s home?
a. If the doctrine is correct the place of meeting of meeting is not important.
b. The church in Rome may have meet in the home Prisca and Aquila for unless a trip was taken or a letter was written the people listed could not be greeted.
4. (16:7) What does this verse tell us about this couple?
a. They have been Jews or Paul’s kin; when this letter was written Paul was not a prisoner of the state so he is saying they are prisoners of Christ; they were “apostles”of the church in Rome; they were christian before Paul (this refutes eternal election).
5. (16:16) How were they to greet each other and does this apply to us?
a. They were greet other as society required but with sincerity; yes.
6. Is Paul saying all churches of Christ greet the church in Rome?
a. No just the ones he knew; if all the “greets” are not in Rome then it is only the ones mentioned
. Evidence Applied [Discussion Question Answered] — (16:3-16)What does this passage tell us about the church in Rome?
1. It was filled workers that Paul knew
. Conclusion — ?



A LOOK AHEAD


VII. {Rom 16:17-24}
. Introduction
1. Review — The church in Rome had some good workers
2. Preview — A warning to the church
. Question For Discussion?
1. What is the church to do about false doctrine?
. Questions For Encouraging Discussion...
1. (16:17) Paul implies some are doing what?
a.
2. What are they to do?
a.
3. (16:18) Are this men bad or evil men?
a.
4. What is the tool used by these men?
a. .
5. What is their target and how do I prevent being their target?
a.
6. (16:19) They challenged to what?
a.
7. (16:20) What does soon or shortly mean?
a.
8. (16:20) PONDER: What is the event that is to happen?
a. .
. Evidence Applied [Discussion Question Answered] — (16:17-24) What is the church to do about false doctrine?
1.
. Conclusion — ?

VIII. {Rom 16:25-27}
. Introduction
1. Review — He gives a warning that some teach false doctrine
2. Preview — Closing
. Question For Discussion?
1.
. Questions For Encouraging Discussion...
1. “My gospel” is not the same as Christ’s gospel?
a. .
2. What is the mystery that was revealed?
a.

. Evidence Applied [Discussion Question Answered] —
. Conclusion —


IX. Conclusion — We come to end of Paul’s explanation of the plan of salvation