The split between the Orthodox churches in the east and the western Rome-based Catholic church, took place in 1054, when the Pope and eastern Patriarch of Constantinople each excommunicated the other group. Their differences were language based (Latin in the west, Greek in the east), as well as cultural, and theological, and had been building up for a long time after the former Roman empire disintegrated.

Although the church structures in the east have continued much as they were since 1054, the western Catholic church has experienced catastrophic divisions as a result of intellectual, cultural and theological developments from the sixteenth century onwards, now known as the Enlightenment and Reformation.

Martin Luther (1483-1546) is attributed with having begun the Reformation, when he posted his ninety five theses (challenges to Roman Catholic Church doctrine and practices) to the door of the local Wittenburg church in 1517. Others were also protesting against the Catholic church at the same time however, and the whole groundswell of reaction resulted in numerous Protestant churches coming into existence, including Baptists, Congregationalists, Quakers (Society of Friends), Lutherans, Swedenburgs, and others. Many of these churches experienced further divisions as a result of local religious revivals, resulting in splinter groups forming new movements, such as the Methodists (under the Wesleys), the Salvation Army (under William Booth), and, in USA, the Pentecostalists, begun at the Asuza Street revival, Texas, in 1901.

For some of these new churches, particular practices were important (e.g. Baptists insisted on adults being baptised, not babies), whereas for others, such as Quakers and Congregationalists, the concern was to break free from the idea of clergy or other outside control, giving emphasis to democratic leadership rather than that provided by specially ordained ‘outsiders’.

Towards the end of the nineteenth century many Protestant Christians began to regret the conflict and divisions within the Church, and efforts were begun to try to re-unite churches and bring about unity between the various groups. Early efforts resulted in formation of the Evangelical Alliance (1846), an over-arching body to speak on behalf of evangelical churches, the YMCA (Young Men’s Christian Alliance, 1844), and in 1910 a World Missionary Conference was established to recognise the various missionary activities of all of the different protestant churches across the world. In 1948 the World Council of Churches was established, bringing together the majority of protestant churches with the aim of speaking as a united group to the post-war world of that time.

Alongside, and in response to the above, some churches did actually decide to amalgamate, putting aside their former differences and combining resources. The first significant example of this was the Church of South India, established in 1947 from Anglican, Methodist, Congregationalist and Presbyterian churches. A similar amalgamation was established in the north of India in 1970. Here in the UK, Congregationalist and Presbyterian churches decided to unite into the United Reformed Church in 1972, and in the USA various other churches combined to create new alliances. The Catholic and Orthodox churches have been more reluctant to participate in such alliances, considering other denominations as offshoots of the true church, who now need to return back to their original fold. More recently (1st November 2003) the Anglican and Methodist churches agreed to fully accept each other, and, although not yet ready to fully amalgamate into a single church, nevertheless have made that one of the goals of their signed Covenant

Agreement.[1]

[1] Read the text of the Covenant here: http://www.anglican-methodist.org.uk/full-text-of-the-covenant/

In the late 1960s another movement began to sweep through churches across the world: the charismatic movement, so called because of the ‘charisma’ (gift, or special blessing) that individual Christians began to experience. This experience included miraculous gifts or manifestations of the Holy Spirit (speaking in tongues- glossolalia, prophecies, miraculous healings, etc), more informal forms of worship, and a greater emphasis on personal Bible study, and this resulted in a breaking down of some of the barriers between members of different denominations, because they realised that they were all undergoing the same spiritual experiences. Interestingly, this movement infiltrated all denominations, Roman Catholic, Protestant and Orthodox included, helping to break down negative attitudes that had been entrenched for centuries. At the same time however, it also split some congregations: between those who were in support of the new experience, and those who opposed it. The charismatic movement has gone on to impact the church worldwide, and estimates are that today a quarter of all Christians worldwide might be classified as charismatic, or it’s nearby corollary, Pentecostal.

Mark Plater trained to be a Religious Education teacher at Westhill College, Birmingham in the 1970s, and then taught in E Sussex and Kent before taking up a teaching job at Woodstock International School, India. Then, after further study in America, he moved into advisory work and eventually higher education, where he is now involved in training RE teachers and teaching on various Theology courses.

Raised in a narrow free church context, Mark is now affiliated to the Anglican Church, but retains good links with several evangelical, Catholic, Quaker and Orthodox people and congregations. Most of Mark’s working life has indirectly been funded by the Church, having been a diocesan Adviser and then Director of Education for fifteen years, followed by fourteen years of work in universities, both of which are of Anglican foundation.

Although first century Judaism did not comment extensively on life beyond the grave (Pharisees believed in it, but Sadducees did not), New Testament teaching on this point is explicit. Indeed, Paul argues that if there is no resurrection, then Christian faith is worthless (1 Corinth. 15).

Medieval images of heaven and hell were quite graphic and literal, although contemporary Christians are as likely to see the Kingdom of Heaven in terms of a present lived reality rather than something to be aspired to at a future date. Indeed, Liberation Theology argues quite explicitly that Christians should strive for social and political change to bring about the Kingdom of God in the here and now. Likewise, many Christians might consider hell a psychological or social state rather than necessarily a literal place in the hereafter. However, many Christians today do still believe in a literal and future heaven and hell, and feel an urgent desire to ensure that their own destiny, and that of others, is appropriately secured while there is still time.

The Nicene Creed also states that Jesus, “will come again, to judge the living and the dead…”. This has been interpreted both literally and metaphorically by various groups of Christians. Taken literally, some denominations give significant focus to the ‘second coming’, and complex interpretations of apocryphal scriptures (e.g. Ezekiel and Revelations) have resulted in dates being set for this occurrence and speculations about contemporary events which offer evidence that it is nearly upon us. Debates have also been generated about a ‘thousand-year reign of Christ’, and whether this occurs before or after the ‘rapture’ (removal of those who are saved)- i.e. pre-millennialism or post-millennialism. Interpreted more poetically, the concept has been portrayed as a utopian ideal, to be worked for socially (e.g. through education, community care and social reform) or politically, through active engagement in civic society. Those influenced by Liberation theology have seen this as a source of inspiration to bring about the Kingdom of God in the here and now, and on the earth itself rather than in any other future world.

There are as many varieties of Christian worship practices as there are Christian denominations, although for most (except Seventh day Adventists) Sunday is their special day for gathering, and for most, the central act of worship will be the Eucharist (also known as Mass, Holy Communion, Lord’s Supper, etc.). However many non-conformist churches, such as Methodist, Baptist and New Frontier churches, will give equal or even greater emphasis to singing worship songs and time spent in Bible reading and exposition.

Many denominations use a prayer book during worship, containing formal liturgy and additional prayers to provide structure and formality to congregational worship. The Church of England or Anglican Communion places a great deal of authority on the Book of Common Prayer, originally prepared by Thomas Cranmer (1489-1556), and its succeeding editions.

Festivals are a distinctive part of all religions and through its festivals Christianity is able to plot a calendar for the religious year. Many churches follow a lectionary based around the Christian year, using relevant scriptures for that period, and thus helping the community to grow in knowledge of the faith in a consistent manner. Over a period of time the lectionary ensures that all of the Bible is read and considered.

Festivals also hold a place in the public imagination of most cultures, and for Christian communities they help to bind the community – both participating Christians, and non-active Christians, including secularised post-Christians, families and individuals- all united into a community of common purpose. Although for many people in the UK these festivals have become extremely secularised, their continuation nevertheless indicates the deep and lasting impact of religion on our history.

Most Christian fasts and festivals are centred around the life of Jesus as portrayed in the gospels. The principle festivals are Christmas which is preceded by Advent, Easter which is preceded by Lent and Passion Week, and Whit Sunday or Pentecost, fifty days after Easter Sunday. Christmas celebrates the birth of Jesus, Easter remembers the death and resurrection of Jesus, and Whitsun marks the giving of the Holy Spirit to the church.

Advent, which means coming, is the period including the four Sundays leading up to Christmas, and is the beginning of the Christian year. During this time of Advent and Christmas Carol Services take place. The theme is God’s incarnation as Jesus, the messenger of hope and salvation. Nativity plays based on the theme of Jesus’ birth are performed in some primary schools and churches.

Christmas is a corruption of the term Christ’s Mass and celebrates Jesus’ birth. Most churches celebrate this festival on 25th December although Eastern Orthodox Christians prefer 7th January. Many Christians attend a midnight Mass or Christmas day service, and manger scenes are placed in the church to remind worshippers of Jesus’ lowly birth. Christmas is a time for family gatherings and presents are exchanged in remembrance that God gave his son as a gift to the world. Cultural practices are woven together with religious beliefs. For example many children are told that their presents are brought by Santa Claus, or St Nicholas, the patron saint of children.