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saints, ..Here is the patience of the
saints: here are they that
keep the
COMMANDMENTS
of God, and the
faith of Jesus" (Rev. 14:12).
The Church which God goveros,
which has bis goveroment, is pro–
claiming- worldwide and with in–
creasing power- the
coming gov–
ernment of God on earth
through
Jesus Christ and the resurrected
saints, based on God's
/aw
and his
Commandments.
This Church is small and often
persecuted.
lt
has God's
name.
It
is called simply the Church of
God. To carry out its work it is
legally incorporated as The World–
wide Church of God because a few
others do have understanding of
the correct name and each is
required by human law to incorpo–
rate differently.
This Church does
GROW
in
grace and knowledge.
lt
goes deep–
er and deeper into the
Bib/e
reve–
lation of God's great
PURPOSE
that
he is working out.
It
grasps
why
God is not calling the world to
salvation now,
when
God will do
that , and
what
the incredible
potential for man really is.
Finally, this Church does the
WORK
of proclaiming as a witness
the coming
government of God
based on bis law. With a college on
two campuses, offices around the
globe, hundreds of local congrega–
tions with res ident ministers,
worldwide radio and television and
a massive publishing work, includ–
ing this very magazine, that mes–
sage
is going out with increasing
POWER.
Perhaps it is merely helpful to
you to consider these biblical evi–
dences of where God is working–
where his Church is today.
But if your interest goes beyond
that- if we can serve you person–
ally-don't hesitate to write. See
inside the front cover for the
address of our office nearest you.
As world events move inexora–
bly toward the
END
of this age,
you owe it to yourself to be sure of
where you are headed. Take the
bull by the boros.
Prove these
things
to yourself from the pages
of your Bible.
If
God is opening
your mind now, then
act
on this
precious knowledge and begin to
really prepare for your job in tbe
soon-coming world tomorrow. o
September 1983
HISTORY
(Continued from page 14)
cannot be unity of empire without
unity of religion.
Throughout the Empire- West
and East- Christianity is estab–
lished. But the form of Christianity
is not tbe same everywbere. Quar–
rels over basic articles of faith tear
at the unity of Christendom.
Justinian believes that a theolog–
ical rapprochement will prepare the
way for the eventual political
reunion of Byzantium and ltaly. He
views political and ecclesiastical
policy as inextricably linked. They
are the two major aspects of his
envisioned Christian Empire.
One of the most divisive reli–
gious controversies centers around
the old argument about the union
of the human and the divine in
Jesus Christ.
Sorne believe that Christ had
only one nature-a divine one–
rather than a combined human
and
divine nature, as Catbolics believe.
They are called ..Monopbysites"–
believers in one nature.
The West- led by the Pope in
Rome-rejects tbe Monophysite
doctrine, charging that it over–
stresses the divine in Christ at the
expense of the human. In A.D. 451,
the Council of Chalcedon (held in
what is now modero Turkey) con–
demos Monophysi tism as heresy,
just as the Council of Nicaea had
condemned Arianism in 325.
But Monophysitism persists. The
Eastero Church is toro between
Catholic orthodoxy and the Mono–
physite doctrine.
Zeno and bis successor Anasta–
sius sympathize with the Monophy–
sites, triggering a schism between
Constantinople and Rome. The
Monophysites are powerful in the
Eastern provinces of Egypt and
Syria. The Eastern emperors do not
want to endanger their control of
these provinces by condemning the
doctrine.
Ecclesiastical Dllemma
Upon the accession of Justin in
518, good relations are renewed
with the Papacy. Communion is
reestablished with Rome. The
Eastern prelates sigo a letter of
reconciliation proclairning the deci–
sion of Chalcedon as binding on all
Christians and stressing the prima–
cy of the Roman See as the final
arbiter of wbat constitutes the
faith.
The authority of Chalcedon is
thus renewed. The Eastero and
Western churches are, for a time,
reconciled, albeit tenuously.
But this does not end the prob–
lem. Monophysitism still tbrives in
many areas.
Personally, Justinian is a most
zealous supporter of the Council
of Chalcedon and the cause of
ortbodoxy. But he would like to
somehow unite the die-bard Mon–
ophysites with the Church. He
seeks to placate the Monophysites
without offending Rome-a diffi–
cult task. He will have but slight
success.
Justinian's efforts are hampered
by the sympatbies of Empress Tbe–
odora. She leans toward the Mono–
physite position.
In 536, Theodora intrigues with
Vigilius, a Roman deacon. Suc–
cumbing toan impulse of ambition,
be agrees to modify Western
intransigence toward the Mono–
pbysites in exchange for her help–
ing him become Pope.
lt
is said be
gives Theodora a secret guarantee
that he will use bis papal influence
to abolish the Council of Chatee–
don.
The next year, Vigilius is in–
s talled as Pope. But Theodora's
hopes of manipulating the Roman
See are disappointed. Under many
opposing pressures, Vigilius vacil–
lates and fails to offer clear conces–
sions to the Monophysites.
For years the problem continues
to plague tbe religious world. The
situation grows so acute that Justi–
nian
is
finally prompted to convoke
a general church council.
In May 553, the Second Council
of Constantinople (the Fifth Ecu–
menical Council) opens.
It
has been
called in yet another attempt to
reconcile tbe Monophysites.
The issues are complex. The
Council finally settles on an inter–
pretation that is technically ortho–
dox but leans a bit toward the
Monophysite position.
Few are satisfied with this com–
prornise formula. To the Monophy–
sites, the new interpretation is just
as unacceptable as the old. Pope
Vigilius initialJy refuses to accept
35