Branch theory

Branch theory is an ecclesiological proposition that the One, Holy, Catholic, and Apostolic Church includes various different Christian denominations whether in formal communion or not. The theory is often incorporated in the Protestant notion of an invisible Christian Church structure binding them together.

Anglican proponents of Anglo-Catholic churchmanship who support the theory include only the Roman Catholic, Eastern Orthodox, Oriental Orthodox, Scandinavian Lutheran, Old Catholic, Moravian, Persian and Anglican churches as branches.^[1] On the other hand, the majority of Anglicans, including those of low church, broad church and high churchmanship, have "followed the major continental Reformers in their doctrine of the true church, identifiable by the authentic ministry of word and sacrament, in their rejection of the jurisdiction of the pope, and in their alliance with the civil authority ('the magistrate')".^[2] The Church of England historically considered itself "Protestant and Reformed" and recognized as true churches the Continental Reformed Churches, participating in the Synod of Dort in 1618–1619.^[2]

As such, Anglicans have entered into full communion with bodies such as the member churches of the Porvoo Communion and the Mar Thoma Syrian Church. In some countries, Anglicans have merged with Methodists, Presbyterians and Lutherans to form united Protestant Churches, such as the Church of North India, Church of Pakistan, Church of South India, and the Church of Bangladesh; these churches self-identify as "Anglican" and are part of the Anglican Communion.^[2]

Other Protestant Christians, including Evangelical Anglicans, generally reject the Anglo-Catholic version of the branch theory and hold a theory in which the Christian Church "has no visible unity" but contains numerous denominations that are "invisibly connected."^[3] Fortescue states that "this theory is common among all Protestant bodies, although each one generally holds that it is the purest branch."^[3] For Anglicans of evangelical churchmanship, the notion of apostolic continuity is seen as "fidelity to the teaching of the apostles as set out in scripture, rather than in historical or institutional terms" and thus they place focus on "the gospel, and the means by which this is proclaimed, articulated, and reinforced--namely, the ministers of word and sacrament."^[4]

In expounding upon branch theory, theologian Paul Evdokimov states that some view each distinct Christian tradition as contributing something special to the whole of Christendom:

the famous "branch theory", according to which each ecclesiastical tradition possesses only part of the truth, so that the true Church will come into being only when they all join together; such a belief encourages the "churches" to continue as they are, confirming in their fragmented state, and the final result is Christianity without the Church. Each church, in its more pronounced form, displays, according to its own native spirit, a particular version of the unique revelation. So, for example, Roman Christianity is characterized by filial love and obedience expressed towards the fatherly authority hypostatized in the first Person of the Trinity: the Church is there to teach and to obey. For the Reformed Churches the vital thing is sacramental reverence for the Word; it is the Church's duty to listen and reform itself. The Orthodox treasure the liberty of the children of God that flowers in liturgical communion, while the Church hymns the love of God for the human race.^[5]

^ Kinsman, Frederick Joseph (1924). Americanism and Catholicism. Longman. p. 203. The one most talked about is the "Branch Theory," which assumes that the basis of unity is a valid priesthood. Given the priesthood, it is held that valid Sacraments unite in spite of schisms. Those who hold it assume that the Church is composed of Catholics, Eastern Orthodox, eastern heretics possessing undisputed Orders, and Old Catholics, Anglicans, Swedish Lutherans, Moravians, and any others who might be able to demonstrate that they had perpetuated a valid hierarchy. This is chiefly identified with High Church Anglicans and represents the survival of a seventeenth century contention against Puritans, that Anglicans were not to be classed with Continental Protestants.
^ ^a ^b ^c Avis, Paul (2018). The Oxford Handbook of Ecclesiology. Oxford University Press. ISBN 978-0-19-108138-5.
^ ^a ^b Dragani, Anthony (2007). Adrian Fortescue and the Eastern Christian Churches. Gorgias Press LLC. p. 80. ISBN 9781593333454. According to this theory, as Fortescue explains it, Christ's Church has no visible unity but is instead portioned into numerous denominations that are somehow invisibly connected. He asserts that this theory is common among all Protestant bodies, although each one generally holds that it is the purest branch. Fortescue considers the Anglican version unique, however, for it divides the Church into only three branches: the Eastern branch (Eastern Orthodoxy), the continental Westen branch (Roman Catholicism), and the British branch (Anglicanism).
^ Chapman, Mark David; Clarke, Sathianathan; Percy, Martyn (2016). The Oxford Handbook of Anglican Studies. Oxford University Press. ISBN 978-0-19-921856-1.
^ Evdokimov, Paul (2011). Orthodoxy. New City Press. p. 342. ISBN 9781565483699. Retrieved 28 March 2014. It is important to note that Evdokimov is not supporting the concept of "branch theory," but the opposite. From his point of view the Orthodox Church is complete in itself and the "Church" in the last sentence of this citation refers to it, not others.

[Kinsman1924-1] Kinsman, Frederick Joseph (1924). Americanism and Catholicism. Longman. p. 203. The one most talked about is the "Branch Theory," which assumes that the basis of unity is a valid priesthood. Given the priesthood, it is held that valid Sacraments unite in spite of schisms. Those who hold it assume that the Church is composed of Catholics, Eastern Orthodox, eastern heretics possessing undisputed Orders, and Old Catholics, Anglicans, Swedish Lutherans, Moravians, and any others who might be able to demonstrate that they had perpetuated a valid hierarchy. This is chiefly identified with High Church Anglicans and represents the survival of a seventeenth century contention against Puritans, that Anglicans were not to be classed with Continental Protestants.

[Avis2018-2] Avis, Paul (2018). The Oxford Handbook of Ecclesiology. Oxford University Press. ISBN 978-0-19-108138-5.

[Dragani2007-3] Dragani, Anthony (2007). Adrian Fortescue and the Eastern Christian Churches. Gorgias Press LLC. p. 80. ISBN 9781593333454. According to this theory, as Fortescue explains it, Christ's Church has no visible unity but is instead portioned into numerous denominations that are somehow invisibly connected. He asserts that this theory is common among all Protestant bodies, although each one generally holds that it is the purest branch. Fortescue considers the Anglican version unique, however, for it divides the Church into only three branches: the Eastern branch (Eastern Orthodoxy), the continental Westen branch (Roman Catholicism), and the British branch (Anglicanism).

[ChapmanClarkePercy2016-4] Chapman, Mark David; Clarke, Sathianathan; Percy, Martyn (2016). The Oxford Handbook of Anglican Studies. Oxford University Press. ISBN 978-0-19-921856-1.

[Evdokimov2011-5] Evdokimov, Paul (2011). Orthodoxy. New City Press. p. 342. ISBN 9781565483699. Retrieved 28 March 2014. It is important to note that Evdokimov is not supporting the concept of "branch theory," but the opposite. From his point of view the Orthodox Church is complete in itself and the "Church" in the last sentence of this citation refers to it, not others.

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