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This new schism was a real challenge to the unity of the church that previous schisms had not been. There had been disillusionment with the church since the Black Death in the middle of the fourteenth century and the appearance of two popes who were divided by no great theological issues or by different approaches to running the church caused people to question papal authority. No one could work out how to solve the problem and both popes died before it was resolved. Rather shockingly, both popes were replaced. These new popes promised they would resign should it become clear that their resignation would bring about the unity that everyone desired, but neither they nor their own successors, who made the same promise, did so.

In the context of religion, a schism indicates a split between two or more movements or organizations within a larger religious body; the motivations for such a split are not necessarily any major differences of doctrine. In the development of religious practice as a part of cultural evolution, schisms offer an analog of speciation in biological evolution.[1]

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The word schism has been used most in the context of Christianity. During the 1st and 2nd centuries, various churches were vying for the right to be the Christian Church. None could really be said to be schisms of another. However, once Paul's church got off and running as the church of the Roman Empire, schisms would define its future. In 431 the Assyrians broke off to form their own church; in 451 the Oriental Orthodox Church formed; the Great Schism of the 11th century brought the Eastern Orthodox Church, and the Roman Catholic Church; in the Protestant Reformation in the 1500s Martin Luther broke away to form the Protestant churches, while Henry VIII started the Church of England, and they have spent the last 500 years splintering into further denominations and sects (starting with Calvinism).

In Christian theology, there exists some disagreement on the relationship between heresy and schism. While most Christians accept that heresy can lead to schism, beyond that opinion on the matter tends to differ between denominations. For example, Catholic doctrine holds that all heresy is accompanied by schism, because the heretic has by his beliefs severed himself from the Body of Christ, even if he has never in any way indicated those views to anyone save himself (well, himself and Skydaddy). The canons also take a somewhat murky position on those raised in certain other Christian churches, treating them not as schismatic but rather as something less than full members of the Church. On the opposite end, some denominations hold that any act of schism is heretical, as it wrongfully divides the Body of Christ, and yet others hold that all Christians are in communion with all other Christians. To add further complications, the growing trend of ecumenism has a habit of relabeling as schisms splits formerly considered (also) heresies.

Some apologists have claimed that there are actually no schisms and all Christians except presumably those as the Mormons or the Jehovah's Witnesses are in the same church under the leadership of Jesus Christ, no matter their denomination, even if they're conveniently silent against the too many to count times where blood has been spilled just because of differences in dogma.

Because the Qu'ran states that a Muslim is a person who has submitted to God, the Islamic faith does not formally recognize any schisms as more than just political or human distinctions. There is one primary schism that arose out of the mystical tradition in the late 7th century CE, the Shi'a claiming that God does not give political power. The Shi'a do not recognize the religious and political leadership found in the Sunni traditions.

There have been many schisms in Buddhism including the major split from the strict Theravada Buddhism by the more welcoming Mahayana Buddhism. Though the date of this split is not agreed upon, it is thought to have happened between 100 BCE and 100 CE. From there, the Great Schools represent further schisms within Buddhism. Today there are hundreds of schools, following one of the two major paths, but each holding different views and seeing themselves as separate but complementary to the others.

Some particularly mischievous religions actually encourage schisms. Two examples of this are Discordianism and theistic (traditional) Satanists, both of which refer to forming "cabals". Discordians (who arguably follow a parody religion) seem to take a more humorous approach to this,[3] as with anything, yet on the other hand traditional Satanists are serious about it. Their guy is pretty well known for causing a big schism of his own, after all.

(4) To contemporaries this problem was, as has been sufficiently shown, almost insoluble. Are our lights fuller and more brilliant than theirs? After six centuries we are able to judge more disinterestedly and impartially, and apparently the time is at hand for the formation of a decision, if not definitive, at least better informed and more just. In our opinion the question made rapid strides towards the end of the nineteenth century. Cardinal Hergenrther, Bliemetzrieder, Hefele, Hinschius, Kraus, Brck, Funk, and the learned Pastor in Germany, Marion, Chenon, de Beaucourt, and Denifle in France, Kirsch in Switzerland, Palma, long after Rinaldi, in Italy, Albers in Holland (to mention only the most competent or illustrious) have openly declared in favour of the popes of Rome. Noel Valois, who assumes authority on the question, at first considered the rival popes as doubtful, and believed "that the solution of this great problem was beyond the judgment of history" (I,8). Six years later he concluded his authoritative study and reviewed the facts related in his four large volumes. The following is his last conclusion, much more explicit and decided than his earlier judgment: "A tradition has been established in favour of the popes of Rome which historical investigation tends to confirm". Does not this book itself (IV, 503), though the author hesitates to decide, bring to the support of the Roman thesis new arguments, which in the opinion of some critics are quite convincing? A final and quite recent argument comes from Rome. In 1904 the "Gerarchia Cattolica", basing its arguments on the date of the Liber Pontificalis, compiled a new and corrected list of sovereign pontiffs. Ten names have disappeared from this list of legitimate popes, neither the popes of Avignon nor those of Pisa being ranked in the true lineage of St. Peter. If this deliberate omission is not proof positive, it is at least a very strong presumption in favour of the legitimacy of the Roman popes Urban VI, Boniface IX, Innocent VII, and Gregory XII. Moreover, the names of the popes of Avignon, Clement VII and Benedict XIII, were again taken by later popes (in the sixteenth and eighteenth centuries) who were legitimate. We have already quoted much, having had to rely on ancient and contemporary testimonies, on those of the fourteenth and fifteenth centuries as on those of the nineteenth and even the twentieth, but we shall transcribe two texts borrowed from writers who with regard to the Church are at opposite poles. The first is Gregorovius, whom no one will suspect of exaggerated respect for the papacy. Concerning the schismatic divisions of the period he writes: "A temporal kingdom would have succumbed thereto; but the organization of the spiritual kingdom was so wonderful, the ideal of the papacy so indestructible, that this, the most serious of schisms, served only to demonstrate its indivisibility" (Gesch. der Stadt Rom im Mittelalter, VI, 620). From a widely different standpoint de Maistre holds the same view: "This scourge of contemporaries is for us an historical treasure. It serves to prove how immovable is the throne of St. Peter. What human organization would have withstood this trial?" (Du Pape, IV, conclusion).

Lila Yawn specializes in the history of medieval art in Italy and in perceptions of the Middle Ages today. Her recent publications and papers consider how commercial scribes in eleventh-century Tuscany and Latium organized their work; why Romans in the Middle Ages depicted dreams and visions on the exteriors of churches; how a jolly medieval-themed pageant in Assisi originated in a Fascist project; and the impact of papal schisms on medieval Roman visual culture and urban space, the subject of a conference at JCU. Prof. Yawn also serves as an Arts and Humanities Advisor at the American Academy in Rome, where she was a Rome Prize Fellow (1996-1998).

A nation is either strong or weak. A country is either bravely independent or cravenly beholden. You are either a follower of this school of thought or that one. Maria Rosa Antognazza asks what Leibniz would think of the schisms in Europe today.

Arian Controversy (4th century): The popes were stalwarts in the first against Arian Emperors, particularly Constantius II and Valens (with the possible exception of the imprisoned Pope Liberius, who seemed to have relented to Constantius, while continuing to support the orthodox position). These emperors assured that Arian bishops populated eastern sees, while the Church in the West, allied with St. Athanasius, firmly opposed them. This was the first of a series of heresies and schisms that pitted Pope against Emperor.

Q. Thank you, Mr. President and Mr. Prime Minister. Mr. President, I just want to follow up on Jim's question on your meeting with the Pope today. Do you think some of the schisms that he referenced on social issues would stand in the way of you and Pope Francis collaborating or forming a strategic alliance to tackle income inequality? be457b7860