In first-century CE, the Middle East was crisscrossed by many religious, philosophical, social and political currents. Not surprisingly, the apostles, their immediate followers, and later generations of missionaries who lived and worked in that environment developed diverse visions of Christianity. As they founded or contacted religious communities they communicated those diverse visions to the early Christians…

By the end of the first century a wide range of beliefs and religious practices had taken hold, even within the overall framework of Pauline Christianity. If the pluralism had been allowed to continue, Christianity would have taken on a radically different character. As it was, determined efforts were made by the proto-institutional church to corral the early Christianity communities into a single religious format. Even then, the outcome was largely fortuitous; few observers in 100 CE could have foreseen the characteristics of the medieval church, still less its power. One might ask whether Jesus Christ foresaw it. In any event, the claim that the medieval church was the preordained outcome of Christ’s mission on earth, the working out of divine mandate, was a later projection back onto primitive Christianity.

Achieving the desired standardization of Christianity would be a slow process. It was complicated by the wide geographical dispersion of the communities, local cultures and customs, a history of autonomy, entrenched religious habits, and difficult travel and communications. Also, although the leaders of the proto-church may have shared a common vision of Christianity, that vision needed to be transformed into codified beliefs and religious practices that could be communicated to the far-flung Christian communities. Doctrine and creeds had to be formulated and a liturgy developed. We often hear about the "heresies" of the first few centuries; but heresy implies a corresponding orthodoxy that did not yet exist…

Many times during Christianity’s 2,000-year history, and particularly after the Reformation, efforts were made to return to the purity of the "apostolic church." Those efforts stemmed from a belief that the first generations of Christians were united in a simple faith in Jesus Christ, uncontaminated by the doctrinal disputes and political entanglements that followed the conversion of the emperor Constantine. Brave souls have long questioned the existence of a pristine apostolic church, and we can safely dismiss it as a myth. The very term is dubious because a "church" did not emerge until the end of the first century, by which time most of the apostles were dead. Furthermore, attempts to recover an apostolic church invariably rely on scriptural authority; but we have seen that the New Testament was not even "in draft" until some time in the second century and did not take final form until late in the fourth. [Volume 1, pp. 112-113]

Whether we feel drawn to traditional or innovative forms of Christianity, we can all find a spiritual path within the Ekklesia. Some persuasions emphasize one path or another, but the seven paths are intrinsically free from denominational or factional associations. Moreover they are open to people at all levels of spiritual attainment and aspiration. Each path offers a distinctive way to express the presence of God and the love of Christ in our lives. Certainly we have acknowledged that the paths have pitfalls; Knowledge and Activism are prone to divisiveness, and Ceremony may be culturally separative. Devotion, Ceremony and Renunciation can ensnare people in pride and self-absorption. But to be aware of the pitfalls gives us the opportunity to avoid them. Service and Healing are not entirely free from pitfalls, but they may offer the strongest affirmation of the unity of the Ekklesia.

Whatever path we are on, and wherever we may be on our journeys, we are united in common ideals. We oppose injustice but aim to heal the world rather than resorting to violence. We seek truth but pause to reflect that what we discover can only be partial and time-dated. We renounce excess in our own lives but value the creation of great works of sacred artistic heritage. We strive to love all whom we meet, no matter how different they may be from ourselves. And we worship God and share in the love of Christ, realizing that both may be known by different names…

Christianity is a communion of pilgrims inspired by the love and wisdom of the Christ. We do not march with the army of the Church Militant—and certainly not to the beat of a single drummer. But we do travel our paths with companions, students, teachers, unseen mentors and guides, listening to the sounds of nature, sacred music, and our own inner voices. Each of us is unique, with a different genetic, cultural, economic, social and educational background. We carry with us personal histories, hopes, fears, weaknesses, strengths, successes and disappointments. We have stumbled many times and are familiar with setbacks and disillusionment; but we have also experienced rebirths, epiphanies, and expansions of consciousness. Epiphanies can occur at any time, and opportunities for service are most likely to arise when we are not engaged in "religious" activities. Perhaps a life-changing experience urged us forward onto a new path, gave us courage to meet the next challenge, or opened our eyes to new realities. Perhaps we shall have a life-changing experience tomorrow.

Christianity is also a pilgrim on its own journey, ever striving to express its archetype more fully. The history of Christianity could be seen as a series of failures, missed opportunities, and incomplete successes. From another perspective we can see a success story that surpasses any other human creation, with or without divine support. The soul-searching made necessary by conditions in the modern world is giving the churches a new sense of their mission and identity. Christianity’s journey is not over. It has a bright future as the subjective union of denominations, congregations, communities and individuals under the leadership of Christ, pursuing their various paths and giving expression to their highest aspirations. We affirm Christianity’s own progress onward and upward for ever. The most glorious days lie ahead. [Volume 2, pp. 341-343]

John Francis Nash, Ph.D., was born in the United Kingdom before World War II and moved to the United States in the mid-1960s. He earned his doctorate from the University of London and holds other degrees from British, Belgian and American institutions. A varied career led him from scientific research and business to higher education, before he "retired" to freelance writing and teaching in philosophy, religion, and spiritual healing.

Dr. Nash has published 14 books and approximately 150 scholarly articles, papers, and other contributions to the literature of multiple fields. Quest for the Soul and The Soul and its Destiny were both published in 2004. Recent articles include "The Trinity and Its Symbolism," "Esoteric Healing in the Orthodox, Roman and Anglican Churches," and "The Power and Timelessness of Ritual." He founded and serves as editor-in-chief of The Esoteric Quarterly, an online peer-review journal of esoteric philosophy (www.esotericstudies.net/quarterly). He has given numerous presentations and conducted workshops in the United States and Europe. Further information can be found on his website: www.uriel.com.