Turning Away from God: The Dangers of Apostasy

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EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 200+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).

The first 400 years of Christianity’s history are crucial because they saw the development of the foundational doctrines and practices of the faith. During this period, the Christian church faced persecution, struggled with internal disagreements, and developed a coherent theology. The decisions made during this period shaped the church’s identity, and many of the beliefs and practices that emerged during this time still influence Christianity today.

One of the essential truths that Jesus expressed in Matthew 7:13-14 is that there are two paths in life: a narrow path that leads to life and a wide path that leads to destruction. He urged his followers to choose the narrow path, which requires discipline, self-sacrifice, and faith in Him. The wide path, on the other hand, is easy to follow and leads to destruction. Jesus emphasized the importance of making the right choices in life and warned that the consequences of those choices are significant. His teachings are still relevant today and provide guidance for Christians on how to live their lives.

At the inception of Christianity, there were two main courses available: to either accept or reject Jesus as the Messiah and Son of God. Those who accepted Jesus’ teachings became his disciples, while those who rejected him remained outside of his movement. For the Jewish people of Jesus’ time, the choice to accept Jesus as the Messiah was a significant decision, as it challenged their understanding of their faith and their relationship with God. Some people saw Jesus as a threat to the established religious order and rejected him, while others recognized him as the promised Messiah and followed him.

Similarly, for non-Jewish people, accepting Jesus as the Son of God meant renouncing their previous religious beliefs and practices and embracing a new faith that centered on Jesus’ teachings and his redemptive message. These two courses—accepting or rejecting Jesus—continue to be fundamental decisions for people considering the Christian faith today.

The Seduction of Philosophy

According to the historian Will Durant, pagan Rome had a significant impact on the early Christian Church in its relation to Greek Philosophy. Durant notes that the Roman Empire was influenced by Greek philosophy and culture, which had a profound impact on the development of Christianity.

The early Church was shaped by its interaction with Greek philosophy, particularly with the philosophical schools of Platonism and Stoicism. Many of the Church’s early theologians, such as Clement of Alexandria and Origen, were deeply influenced by Greek philosophy and attempted to synthesize it with Christian theology.

Durant also notes that the early Church faced significant challenges from the pagan Roman Empire, which saw Christianity as a threat to its political and social order. The Roman authorities persecuted Christians, and many early Christian writers, such as Tertullian and Cyprian, wrote in response to this persecution.

Despite these challenges, Durant argues that the early Church was able to survive and thrive, in part due to its ability to adapt and incorporate Greek philosophy into its teachings. This synthesis of Christian theology and Greek philosophy laid the foundation for the development of Western philosophy and theology in the centuries that followed.

The attitude of compromise with the pagan Roman world contrasts sharply with early Christian writings. While some Christians in the early Church attempted to synthesize Greek philosophy with Christian theology, this was not the same as compromising with the pagan Roman world.

Early Christian writings demonstrate a strong commitment to distinctiveness and separation from the pagan world. The New Testament writers, for example, frequently warn against conforming to the values and practices of the world and urge believers to live a holy and distinct life.

Similarly, many early Christian writers, such as Tertullian and Justin Martyr, argued that Christianity was incompatible with pagan philosophy and that believers should reject it outright. They saw pagan philosophy as a rival to Christian truth and believed that Christian theology could stand on its own without the need for syncretism.

Overall, the attitude of compromise with the pagan Roman world was not a prevalent one among early Christian writers, who saw Christianity as a distinct and separate faith from the pagan world. While there were attempts to synthesize Greek philosophy with Christian theology, this was not the same as compromising with the pagan Roman world.

The early Church “fathers” were significantly influenced by Greek philosophy, particularly the philosophical schools of Platonism and Stoicism. The early Church fathers saw the value in Greek philosophy as a means of articulating and defending Christian theology.

One of the areas where Greek influence especially showed up was in the development of Christian theology, particularly in the areas of the Trinity and Christology. The early Church fathers used concepts from Greek philosophy to articulate the relationship between God the Father, God the Son, and God the Holy Spirit. They also used Greek philosophical concepts to explain the nature of Jesus Christ as both fully God and fully human.

The Reading Culture of Early Christianity From Spoken Words to Sacred Texts 400,000 Textual Variants 02

However, while the early Church fathers saw the value of Greek philosophy in articulating Christian theology, they also recognized its limitations. They were careful not to allow Greek philosophy to take precedence over Christian revelation, and they recognized that philosophy alone could not lead to a full understanding of God.

Paul warned about the danger of relying too heavily on philosophy in his letter to the Colossians, where he cautioned against the teachings of false teachers who relied on human wisdom and tradition rather than on Christ. He wrote, “See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the elemental spiritual forces of this world rather than on Christ” (Colossians 2:8). Paul urged believers to put their faith in Christ alone and to be wary of teachings that relied too heavily on human wisdom or tradition.


Resurrection Repealed

Man has constantly struggled with the enigma of his short and finite existence that ends in death. Throughout history, most religions have attempted to resolve this existential struggle by offering some form of hope or belief in an afterlife. The idea that there is something beyond this life, whether it be a paradise or reincarnation, provides comfort and a sense of purpose to many people.

Religions have also offered explanations for the meaning of life and the purpose of human existence. Many religions see human life as part of a larger cosmic plan and believe that individuals have a role to play in this plan. This gives people a sense of belonging and purpose beyond their individual lives.

In addition to offering hope and meaning, religions also provide moral guidance and a framework for ethical behavior. Most religions have moral codes and teachings that guide believers on how to live a good life and treat others with compassion and respect.


Overall, while the enigma of human existence and mortality remains a profound and difficult struggle for many people, religions offer hope, meaning, and guidance in navigating this fundamental aspect of the human experience.

The Spanish scholar Miguel de Unamuno believed that Jesus’ belief in the resurrection was central to his teachings and his identity as the Messiah. Unamuno saw the resurrection as a symbol of hope and a validation of Jesus’ message of salvation.

According to Unamuno, Jesus’ belief in the resurrection was not just a literal belief in a physical resurrection, but a deeper spiritual belief in the triumph of life over death. Unamuno believed that Jesus’ resurrection represented a victory over the forces of darkness and despair and that it offered a message of hope and renewal to all people.

Unamuno was a Christian existentialist, and he saw Jesus’ message of hope and salvation as a response to the existential struggle of human existence. For Unamuno, the resurrection was not just a historical event but a living reality that could transform the lives of believers and offer a new sense of purpose and meaning.

Overall, Unamuno saw the belief in the resurrection as central to Jesus’ teachings and his identity as the Messiah, and he believed that it offered a message of hope and renewal to all people.

The belief in an immortal soul has had various consequences throughout history, particularly in the context of religious belief systems. In Greek philosophy, the belief in an immortal soul implied the need for various destinations for the soul after death, including heaven, hellfire, purgatory, paradise, and Limbo. These different destinations were seen as a way of sorting souls according to their moral and spiritual qualities.


One consequence of this belief was the development of various religious doctrines and practices, such as the Christian doctrine of salvation and the idea of purgatory. These beliefs have had a significant impact on religious thought and practice throughout history.

Another consequence of the belief in an immortal soul was the development of various religious art and literature that focused on the afterlife. Artists and writers have created works that depict heaven, hellfire, and other destinations of the soul, often with vivid imagery and symbolic meanings.

However, the expressions “immortal soul,” “hellfire,” “purgatory,” and “Limbo” are not found in the original Hebrew and Greek of the Bible. Instead, the Greek word for “resurrection” (anastasis) occurs 42 times in the New Testament. This suggests that the focus of Christian belief should be on the resurrection of the dead rather than on the immortality of the soul or on various supposed destinations after death.


How the Clergy Class Came About

Another sign of apostasy that arose was the retreat from the general ministry of all Christians, as Jesus and the apostles had taught, to the exclusive priesthood and hierarchy that developed in Christendom. This shift away from the egalitarian principles of early Christianity was seen by many as a sign of a departure from the true teachings of Jesus and the apostles.

In contrast to this development, the apostles and elders in Jerusalem played a significant role in serving as a guiding tool for the widespread Christian churches. In the early Church, there was a recognition of the importance of the apostles and their teachings, and the apostles often traveled to different regions to establish new churches and provide guidance to new believers.

The Council of Jerusalem, described in Acts 15, is an example of the role played by the apostles and elders in Jerusalem. The council was called to address a disagreement over whether Gentile believers needed to follow Jewish customs and practices. The apostles and elders were able to provide guidance on this issue, and their decision helped to establish a framework for the relationship between Jewish and Gentile believers.

Overall, the role played by the apostles and elders in Jerusalem was one of providing guidance and direction for the early Church, emphasizing the importance of unity and shared beliefs among believers. The retreat from these principles in later periods was seen by many as a sign of apostasy and a departure from the true teachings of Jesus and the apostles.

In the early Christian Church, each local church had an arrangement for immediate oversight, typically consisting of a group of spiritual elders (Greek, presbyteroi), who were also referred to as overseers (Greek, episkopos, source of the word “episcopal”).

These elders provided leadership, teaching, and pastoral care for the local congregation, and they were responsible for maintaining order and ensuring that the church was following the teachings of Jesus and the apostles.

The qualifications for church elders are described in several passages in the New Testament, including 1 Timothy 3:1-7 and Titus 1:5-9. According to these passages, elders were to be men of high moral character, who were able to manage their own households well, and who had a good reputation within the community. They were to be faithful to their spouses, self-controlled, and not given to drunkenness or violence. They were also to be able to teach and to defend the faith against false teachings.

Overall, the role of elders in the early Christian Church was one of spiritual leadership and oversight, and the qualifications for this role emphasized the importance of character, wisdom, and moral integrity.

The Christian overseers, or episkopoi, eventually evolved into the bishops of Christendom through a gradual process of institutionalization and centralization of authority. As Christianity spread and became more organized, local churches began to look to bishops for leadership and guidance, and bishops began to assume more authority over the local congregations.

This shift towards episcopal authority was accelerated by the establishment of Christianity as the official religion of the Roman Empire in the 4th century, which led to the increasing involvement of the state in church affairs and the consolidation of power among the bishops.

As the role of bishops grew in prominence, there was also a growing competition for primacy among them. This competition was often based on the relative size and influence of the local church, as well as on theological and doctrinal differences.

One of the most significant early examples of this competition was the conflict between the Bishop of Rome (later known as the Pope) and the Bishop of Constantinople in the 5th century, known as the “Robber Council.” This conflict centered on the question of whether the Bishop of Rome had primacy over all other bishops, and it ultimately led to a division between the Eastern and Western Churches.


Overall, the evolution of the overseers into bishops, and the competition for primacy among them, was a significant development in the history of Christianity, and it had a significant impact on the development of church organization and governance.

There is a significant gulf between the early Christian leadership and the hierarchical structure of Catholicism, which includes bishops, cardinals, and popes.

In the early Christian Church, leadership was more decentralized and local, with each congregation led by a group of spiritual elders or presbyters. These elders were responsible for the spiritual oversight of the local congregation and were not seen as having hierarchical authority over other congregations.

In contrast, the hierarchy of the Catholic Church is more centralized and hierarchical, with the pope serving as the supreme leader of the Church and the ultimate authority on matters of faith and practice. Bishops and cardinals also hold significant authority and are responsible for overseeing larger geographical regions, such as dioceses and archdioceses.

Papal Power and Prestige

We know that the early Roman congregation was not under the control of a bishop or pope because historical records from the first few centuries of Christianity indicate that the church in Rome was led by a group of elders who served as a body of overseers without any one of them having the primacy. This is reflected in the writings of the early Christian theologian and apologist Clement of Rome, who wrote in the late first century about the church’s leadership structure in Rome, referring to a group of elders responsible for the spiritual oversight of the congregation.

Similarly, the New Testament writings also reflect a decentralized model of leadership in the early Christian Church, with each local congregation being led by a group of elders or overseers rather than a single bishop or pope.

The use of the title “pope” developed over time, and it was not used during the first two centuries of Christianity. According to the former Jesuit Michael Walsh, the title “pope” (from the Greek papas, meaning father) originally referred to any senior bishop, and it was not until the late 4th century that it began to be used exclusively for the Bishop of Rome. Even then, the title did not denote the supreme authority over the entire Church, but rather signified the seniority of the Bishop of Rome among the bishops of the Church.

Overall, the historical evidence suggests that the early Roman congregation was not under the control of a bishop or pope and that the use of the title “pope” developed over time to signify the seniority and authority of the Bishop of Rome within the Church.

According to Michael Walsh, one of the first bishops of Rome to impose his authority was Pope Leo I (pope from 440-461 C.E.), who worked to establish the primacy of the Bishop of Rome over other bishops in the Church. Pope Leo I was known for his theological and administrative leadership and for his efforts to assert the authority of the papacy.

The papal claim of primacy is based on a number of factors, including the biblical basis for the primacy of Peter, the historical development of the papacy over time, and the teachings and traditions of the Church.

The proper understanding of Matthew 16:18, 19 is a matter of some debate among scholars and theologians. Some interpret this passage as indicating that Jesus intended to establish Peter as the leader of the Church and that the Bishop of Rome is Peter’s successor and therefore holds a position of primacy in the Church. Others interpret this passage as referring to the foundation of the Church on the rock of Peter’s confession of faith, rather than on Peter himself, and therefore do not see it as providing a basis for the papal claim of primacy.

Ultimately, the papal claim of primacy is a matter of faith and doctrine within the Catholic Church, and it is based on a complex web of theological, historical, and institutional factors. The extent to which this claim is accepted or disputed within the wider Christian community varies depending on individual beliefs and interpretations.

Peter and the Papacy

In Matthew 16:18, Jesus addresses the apostle Peter, stating, “And I tell you, you are Peter [Greek, Peʹtros], and on this rock [Greek, peʹtra] I will build my church, and the powers of death shall not prevail against it” (RS). The Catholic Church interprets this passage as Jesus establishing Peter as the foundation of the Church and the first in an unbroken succession of bishops of Rome, or Peter’s successors. To understand the implications of this assertion, we must examine the context and language of the passage.

The central theme of the conversation in Matthew 16:18 revolves around identifying Jesus as “the Christ, the Son of the living God,” as professed by Peter himself (Matthew 16:16, RS). This suggests that Jesus, rather than Peter, represents the sturdy foundation upon which the Church is built. Furthermore, Peter’s subsequent denial of Christ on three occasions underscores his human imperfections (Matthew 26:33-35, 69-75).

Peter’s own writings substantiate the interpretation of Jesus as the foundational cornerstone of the Church. In 1 Peter 2:4-8, Peter refers to Jesus as “a living stone, rejected, it is true, by men, but chosen, precious, with God.” He goes on to cite Scripture, which emphasizes the importance of faith in this cornerstone. Similarly, Paul writes in Ephesians 2:20, “And you have been built up upon the foundation of the apostles and prophets, while Christ Jesus himself is the foundation cornerstone.”

Neither Scripture nor historical records provide conclusive evidence that Peter held a position of primacy among the apostles. In his own letters, Peter makes no reference to any such authority. Additionally, the other three Gospels, including Mark’s account—which is thought to have been related by Peter to Mark—do not mention Jesus’ statement to Peter (Luke 22:24-26; Acts 15:6-22; Galatians 2:11-14).

Moreover, there is no definitive proof that Peter ever visited Rome (1 Peter 5:13). During Paul’s time in Jerusalem, he received support from “James and Cephas [Peter] and John, the ones who seemed to be pillars” (Galatians 2:7-9). At that point, Peter was one of at least three foundational figures in the congregation, rather than a singular authority figure like a “pope” or a primate “bishop” in Jerusalem (Acts 28:16, 30, 31).

In modern times, since 1929, the Pope of Rome has been recognized by secular governments as the ruler of a separate sovereign state, Vatican City. This unique status allows the Roman Catholic Church to send diplomatic representatives, or nuncios, to governments around the world, distinguishing it from other religious organizations (John 18:36). The Pope holds various official titles, such as Vicar of Jesus Christ, Successor to the Prince of the Apostles, Supreme Pontiff of the Universal Church, Patriarch of the West, Primate of Italy, and Sovereign of the Vatican City.

However, a striking contrast can be observed between the conduct of modern popes and that of Peter, who is wrongly considered the first pope and bishop of Rome by Catholics. Contemporary popes are often carried in elaborate processions with pomp and ceremony, and they receive honors typically reserved for heads of state. In stark contrast, Peter, as depicted in Acts 10:25-26, humbly rejected the obeisance of the Roman centurion Cornelius by lifting him up and stating, “Rise; I myself am also a man.” This humility is further emphasized in Matthew 23:8-12, which underscores the importance of modesty and servitude among religious leaders.

The differences between Peter’s conduct and the modern papacy highlight the evolving nature of the role and the institution of the papacy within the Roman Catholic Church and its relationship with secular governments.

Constantine the Great Uses Christianity

In 313 CE, Emperor Constantine is said to have undergone a significant change in his life when he supposedly converted to Christianity. This conversion marked a turning point not only for Constantine himself but also for the Roman Empire and the Christian religion.

The story of Constantine’s conversion is often linked to the Battle of the Milvian Bridge in 312 CE. According to the account, Constantine saw a vision of a cross in the sky accompanied by the words “In hoc signo vinces” (In this sign, you shall conquer). He then ordered his soldiers to paint the Christian symbol (the Chi-Rho) on their shields and emerged victorious in the battle. This event is said to have convinced Constantine of the power of the Christian God, leading to his conversion.

Constantine’s conversion to Christianity had profound implications. Previously, Christians had faced persecution in the Roman Empire. However, with the emperor’s newfound faith, Christianity began to be tolerated and eventually favored. In 313 CE, Constantine, along with Emperor Licinius, issued the Edict of Milan, which granted religious freedom and tolerance to Christians within the empire.

Constantine’s conversion also had political implications, as he used his newfound faith to strengthen his rule and unify the empire. He sought to consolidate Christianity by convening the First Council of Nicaea in 325 CE, which aimed to resolve theological disputes and establish a standardized doctrine. Additionally, Constantine’s patronage of the Christian church led to the construction of monumental religious buildings, such as the original St. Peter’s Basilica in Rome and the Church of the Holy Sepulchre in Jerusalem.

In summary, Emperor Constantine’s supposed conversion to Christianity in 313 CE marked a significant turning point in both religious and political history. He exploited his new faith to consolidate power, promote religious tolerance, and shape the development of Christianity within the Roman Empire.

It is often argued that Constantine the Great and Theodosius I played pivotal roles in the development of what would later become Catholicism and its relationship with the state. These events eventually laid the groundwork for the Holy Roman Empire, which, despite its name, had distinct differences from the original Roman Empire. The Catholic Holy Roman Empire was neither holy nor Roman.

Constantine the Great, after his conversion to Christianity, aimed to unify the religion by convening the First Council of Nicaea in 325 CE. This council sought to resolve theological disputes, establish standardized doctrine, and consolidate the authority of the Christian church. The decisions made at this council, such as the formulation of the Nicene Creed, were instrumental in shaping the foundations of what would become the Catholic Church. Although Constantine did not directly establish Catholicism, his actions facilitated its development and brought it closer to political power.

Later, in 380 CE, Emperor Theodosius I issued the Edict of Thessalonica, which effectively made Christianity the official state religion of the Roman Empire. This move further solidified the connection between the church and the state, granting the Christian church significant influence and power. Theodosius also worked to suppress other religions and heretical sects, reinforcing the dominance of orthodox Christianity.

The Holy Roman Empire, which emerged in the early Middle Ages, claimed to be the successor of the ancient Roman Empire. However, it was fundamentally different in several ways. First, it was not primarily centered around Rome but rather a collection of territories throughout Central Europe, with its political center often in present-day Germany. Second, the Holy Roman Empire was closely tied to the Catholic Church, with the pope often wielding significant influence over the emperor’s decisions, creating a fusion of religious and political power.

In conclusion, while it is not accurate to say that Constantine the Great directly founded Catholicism or that Theodosius I established the Holy Roman Empire, their actions significantly shaped the course of Christianity and its relationship with political power. The developments during their reigns contributed to the eventual emergence of the Catholic Church and the Holy Roman Empire, which, despite its name, diverged from its ancient Roman roots.

Christianity’s Divisions

Paul, the Apostle, warned about divisions or schisms within the early Christian community. In his letters to various churches, he expressed concern about the emergence of factions and the potential for discord among believers.

One of the most notable examples of Paul’s warnings can be found in his first letter to the Corinthians. In 1 Corinthians 1:10-13, he writes:

“Now I plead with you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgment. For it has been declared to me concerning you, my brethren, by those of Chloe’s household, that there are contentions among you. Now I say this, that each of you says, ‘I am of Paul,’ or ‘I am of Apollos,’ or ‘I am of Cephas,’ or ‘I am of Christ.’ Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?”

In this passage, Paul cautions the Corinthians against creating factions based on loyalty to particular leaders or teachers, emphasizing that their focus should be on unity in Christ. He underscores the importance of maintaining a cohesive community with shared beliefs and values rather than being divided by competing allegiances.

Throughout his letters, Paul frequently stresses the importance of unity and harmony among Christians, urging believers to work together for the greater good and avoid internal conflicts that could undermine their shared faith.

According to historian Will Durant, the second and third century Christian church experienced a period of significant transformation and upheaval. During this time, the church faced various challenges, including theological disputes, the rise of heresies, and struggles for power and authority among different factions within the Christian community.

In his book “The Story of Civilization: Caesar and Christ,” Durant provides an overview of these developments. He notes that as the church expanded, it encountered a diverse array of beliefs and practices from different regions and cultural backgrounds. This diversity led to the emergence of various theological debates, such as the nature of Jesus, the role of the Holy Spirit, and the interpretation of key doctrines.

Additionally, the church was confronted with various heretical movements, such as Gnosticism and Montanism, which diverged from orthodox Christian teachings. Church leaders sought to address these challenges by establishing more formalized structures of authority, convening councils to discuss and resolve theological disputes, and developing creeds to clarify and standardize Christian beliefs.

During this period, the church also experienced internal power struggles and conflicts over leadership roles. Bishops and other church officials vied for influence and control, leading to tensions and divisions within the Christian community.

Will Durant states: “Celsus [second-century opponent of Christianity] himself had sarcastically observed that Christians were ‘split up into ever so many factions, each individual desiring to have his own party.’ About 187 [C.E.] Irenaeus listed twenty varieties of Christianity; about 384 [C.E.] Epiphanius counted eighty.”​—The Story of Civilization: Part III—​Caesar and Christ.

THE LIFE OF JESUS CHRIST by Stalker-1 The TRIAL and Death of Jesus_02 THE LIFE OF Paul by Stalker-1

A major split, known as the Great Schism or the East-West Schism, developed within the Catholic Church in 1054 CE. This division led to the separation of the Roman Catholic Church in the West, with its center in Rome, and the Eastern Orthodox Church in the East, with its center in Constantinople (present-day Istanbul). The schism was the result of a complex series of historical, cultural, theological, and political factors that had been brewing for centuries.

  1. Cultural and linguistic differences: The Roman Empire had been divided into Western and Eastern parts, with the Western part predominantly Latin-speaking and the Eastern part primarily Greek-speaking. This linguistic divide contributed to a growing sense of cultural and religious distinctiveness between the two regions.

  2. Theological differences: Various theological disputes emerged over time between the Eastern and Western Churches, including disagreements on the nature of the Holy Spirit, the use of unleavened bread in the Eucharist, and the role of icons in worship.

  3. Political factors: The fall of the Western Roman Empire in 476 CE and the emergence of Byzantine Empire in the East led to a shift in political power dynamics. The popes in Rome sought to maintain their authority and influence, while the Eastern emperors in Constantinople aimed to establish their dominance over religious matters.

  4. Ecclesiastical authority: A significant point of contention between the Eastern and Western Churches was the role and authority of the Pope. The Western Church believed in the primacy of the Pope as the supreme head of the universal Church, while the Eastern Church supported a more decentralized ecclesiastical structure, with the patriarchs of various important cities (such as Constantinople, Antioch, and Alexandria) sharing authority.

The culmination of these tensions occurred in 1054 CE when Pope Leo IX sent a delegation, led by Cardinal Humbert, to Constantinople to negotiate with Patriarch Michael I Cerularius. The negotiations broke down, and Cardinal Humbert excommunicated the Patriarch, who in turn excommunicated the papal delegation. This mutual excommunication marked the formal separation of the Roman Catholic and Eastern Orthodox Churches.

Although efforts have been made to reconcile the two branches of Christianity over the centuries, the schism remains, and the Roman Catholic and Eastern Orthodox Churches continue to exist as distinct religious traditions.

Apart from the Great Schism, Christianity has experienced several other divisions throughout its history. Some of the main causes for these divisions include theological disagreements, political influences, and social and cultural factors:

  1. Theological disagreements: Disputes over various aspects of Christian doctrine and beliefs have led to numerous divisions. Examples include the Council of Chalcedon in 451 CE, which resulted in the separation of the Oriental Orthodox Churches due to disagreements over Christ’s nature, and the Protestant Reformation in the 16th century, which led to the emergence of various Protestant denominations as a result of disputes over issues such as the authority of the Pope, the role of the clergy, and the interpretation of the Bible.

  2. Political influences: Political factors have often played a significant role in shaping the development of Christianity and contributing to divisions. For instance, the rise of various European nation-states during the late Middle Ages and early modern period led to the establishment of national churches, such as the Church of England, which broke away from the Roman Catholic Church due to political reasons.

  3. Social and cultural factors: As Christianity spread to different regions and cultures, diverse expressions of faith emerged, which sometimes led to divisions. For example, the emergence of various religious movements during the Second Great Awakening in the United States in the 19th century resulted in the establishment of new Christian denominations, such as the Seventh-day Adventists and the Church of Jesus Christ of Latter-day Saints.

  4. Reform and revival movements: Throughout history, various Christian reformers and revivalists have sought to address perceived problems within the church and return to a more “authentic” or “pure” form of Christianity. These movements often resulted in the formation of new denominations or sects, such as the Anabaptists during the Protestant Reformation and the various revivalist movements in the 18th and 19th centuries.

  5. Ecclesiastical organization and authority: Disagreements over church governance, leadership structures, and the authority of religious leaders have also led to divisions within Christianity. For example, the Anglican Communion experienced a significant rift in the 21st century over issues such as the ordination of women and LGBTQ+ clergy, resulting in the formation of the Anglican Church in North America.

These factors, among others, have contributed to the complex and diverse landscape of Christianity today, with numerous denominations and traditions coexisting, each with its own unique beliefs, practices, and organizational structures.


The Waldenses, also known as the Waldensians or Vaudois, were a Christian movement that emerged in the late 12th century in the region of Lyon, France. They were named after their founder, Peter Waldo (also known as Valdes or Valdo), a wealthy merchant who decided to live a life of voluntary poverty and simplicity in order to follow the teachings of Jesus more closely.

The Waldenses’ beliefs and practices differed from those of the Catholic Church in several key ways:

  1. Emphasis on simplicity and poverty: The Waldenses sought to emulate the lifestyle of Jesus and his disciples by living in poverty, simplicity, and humility. They rejected the wealth, power, and hierarchical structures of the Catholic Church and its clergy.

  2. Lay preaching and Bible study: The Waldenses believed that ordinary Christians should be able to read and interpret the Bible for themselves, and they encouraged lay preaching. This contrasted with the Catholic Church’s position that only ordained clergy could preach and interpret Scripture.

  3. Rejection of certain Catholic doctrines and practices: The Waldenses questioned various Catholic teachings and practices, such as the veneration of saints, the use of religious relics, and the doctrine of purgatory. They also criticized the practice of indulgences, which they saw as a form of corruption.

  4. Opposition to the Papacy: The Waldenses were critical of the Pope’s authority and viewed the Catholic Church as having deviated from the original teachings of Jesus and the apostles.

As a result of their beliefs and practices, the Waldenses were declared heretical by the Catholic Church. They faced persecution, including excommunication, imprisonment, and even execution. Despite this, the movement persisted and spread to other parts of Europe, including Italy, Switzerland, and Germany.

The Waldensian movement can be seen as a precursor to the Protestant Reformation, as many of their ideas and critiques of the Catholic Church were echoed by later reformers like Martin Luther and John Calvin. Today, the Waldensian Church still exists, primarily in Italy and as a part of the larger Protestant tradition.


The Albigenses, also known as Cathars, were a Christian sect that emerged in the 12th and 13th centuries, mainly in the region of Languedoc in southern France. They derived their name from the town of Albi, where many of their followers resided. The Albigenses were influenced by Gnostic and dualistic beliefs, which set them apart from the mainstream Catholic Church.

Some of their key beliefs included:

  1. Dualism: The Albigenses believed in the existence of two opposing forces in the universe – a good, spiritual force, represented by the God of the New Testament, and an evil, material force, represented by the God of the Old Testament. They considered the physical world and the human body to be inherently evil, created by the evil force.

  2. Rejection of the sacraments and the Catholic Church hierarchy: The Albigenses rejected the sacramental system and the hierarchical structure of the Catholic Church, including the authority of the Pope. They believed that the Catholic Church had become corrupt and deviated from the true teachings of Jesus.

  3. Asceticism: The Albigenses practiced a strict form of asceticism, emphasizing celibacy, vegetarianism, and the renunciation of material possessions. They believed that these practices would help them overcome the evil nature of the material world and achieve spiritual purity.

  4. The “consolamentum”: The Albigenses had their own form of spiritual initiation, called the “consolamentum,” which involved the laying on of hands and the transmission of the Holy Spirit. This ceremony was believed to cleanse the soul and enable the individual to achieve salvation.

The Albigenses were seen as a significant threat to the authority of the Catholic Church, and their beliefs were deemed heretical. As a result, they faced severe repression:

  1. The Albigensian Crusade (1209-1229): Pope Innocent III called for a military campaign against the Albigenses, which led to a brutal and bloody conflict in southern France. This crusade resulted in the massacre of thousands of Albigenses and their supporters, as well as the destruction of their communities.

  2. The Inquisition: The Catholic Church established the Inquisition in the 13th century, partly to root out and suppress the remaining Albigensian heretics. Many Albigenses were arrested, tortured, and executed by the Inquisition, while others were forced to recant their beliefs and reintegrate into the Catholic Church.

The repression of the Albigenses ultimately led to the near-complete eradication of their beliefs and communities. However, their movement and its confrontation with the Catholic Church can be seen as an early precursor to later religious conflicts and the emergence of Protestantism in the 16th century.


The Inquisition was a group of institutions within the Catholic Church that aimed to combat heresy, enforce religious orthodoxy, and suppress dissenting beliefs and practices. Established in the 13th century, it functioned as a system of tribunals and courts that operated in various regions throughout Europe, as well as in some of their colonial territories. The Inquisition went through several distinct phases and had different manifestations, such as the Medieval Inquisition, the Spanish Inquisition, and the Roman Inquisition (also known as the Congregation of the Holy Office).

The Inquisition functioned through the following processes:

  1. Investigation: Inquisitors, who were usually appointed from the ranks of the Dominican or Franciscan orders, were responsible for investigating allegations of heresy or other offenses against the Catholic Church. They would gather information from local authorities, as well as from informants and denunciations made by members of the community.

  2. Detention and interrogation: Suspected heretics were arrested and detained, often in harsh conditions. They were interrogated, sometimes using torture, in order to extract confessions or information about other heretics. Torture was officially sanctioned by the Church in 1252 and was used as a means to obtain “truth” from the accused.

  3. Trial: Once sufficient evidence was gathered, the accused would be put on trial before a tribunal of inquisitors. The trial process was heavily weighted against the accused, as they were not allowed legal representation, the evidence against them was often kept secret, and they were encouraged to denounce others in exchange for leniency.

  4. Sentencing and punishment: If found guilty, the accused would be sentenced according to the severity of their offense. Penalties ranged from public penance and fines to imprisonment, confiscation of property, and even execution. Executions were typically carried out by secular authorities, with the condemned being burned at the stake.

  5. Records and secrecy: The Inquisition kept detailed records of its proceedings, including interrogations, trials, and sentences. These records were often kept secret, contributing to the atmosphere of fear and suspicion that surrounded the Inquisition.

The Inquisition had a significant impact on European society, shaping religious, intellectual, and cultural life for centuries. It led to the persecution and execution of thousands of people, as well as the suppression of various religious movements and ideas that were deemed heretical or threatening to the Catholic Church. The Inquisition’s legacy continues to be a subject of historical debate and reflection, with many scholars examining its role in the development of religious intolerance, state control, and the relationship between religion and power.


The major rift in the Catholic Church, known as the Protestant Reformation, began in the early 16th century. The Reformation was a religious, political, and social movement that challenged the authority of the Catholic Church and led to the emergence of various Protestant denominations. The primary catalyst for this rift was the growing discontent with perceived corruption, doctrinal issues, and the abuse of power within the Church.

Several factors contributed to the Reformation:

  1. Corruption and abuse of power: The Catholic Church had become increasingly corrupt, with practices such as the selling of indulgences (pardons for sins) and the appointment of unqualified clergy who were more focused on their own wealth and power than on the spiritual well-being of their congregations.

  2. Theological disagreements: Reformers like Martin Luther, John Calvin, and Huldrych Zwingli questioned various Catholic doctrines and practices, such as the authority of the Pope, the role of the clergy, the veneration of saints, and the doctrine of transubstantiation. They called for a return to biblical teachings and the centrality of faith in salvation, rather than relying on the Church’s sacraments and rituals.

  3. The rise of humanism and individualism: The Renaissance, which preceded the Reformation, brought about a renewed interest in the study of the Bible and the writings of early Church Fathers. This intellectual movement, combined with the rise of individualism, encouraged people to question the Church’s authority and interpret the Bible for themselves.

  4. The invention of the printing press: The printing press, invented by Johannes Gutenberg in the mid-15th century, facilitated the rapid dissemination of information and ideas, including religious texts and critiques of the Catholic Church. This helped spread Reformation ideas and contributed to the growing dissatisfaction with the Church.

The end result of the Reformation was a lasting split within Western Christianity. Numerous Protestant denominations emerged, each with its own distinct beliefs, practices, and organizational structures. These denominations included Lutheran, Calvinist (Reformed), Anglican, and Anabaptist traditions, among others. The Catholic Church also underwent a period of internal reform, known as the Counter-Reformation or Catholic Reformation, which sought to address some of the issues raised by the Protestant movement and reaffirm Catholic doctrine and practices.

The Reformation had far-reaching consequences, both religious and secular. It led to religious wars, the rise of nation-states with their own national churches, and significant shifts in the balance of power in Europe. The religious diversity that emerged from the Reformation continues to shape the Christian landscape today, with numerous Protestant and Catholic traditions coexisting and interacting in various ways.




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