You should not serve your personal devil. That leads to superfluous pain. True joy is simple and comes and exists from itself, and is not to be sought here and there.
(Kendi şeytanına hizmet etmemelisin. Bu, gereksiz acıya yol açar. Gerçek mutluluk sadedir; kendiliğinden doğar ve var olur, orada burada aranacak bir şey değildir.)
Most of the basic beliefs of these evangelicals could be found in Puritanism: the sinfulness of man, the atoning death of Christ, the unmerited grace of God, the salvation of the true believer. But Puritanism was more concerned with politics and trying to create the holy commonwealth, the true Bible society, in England and America.
The evangelicals were not detached from politics as the Pietists were, but their controlling passion was to convert the lost. They were less concerned about the reform of churches and more intent on the preaching of the gospel to all—nominal Christians, scoffers, and heathen.
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These Dissenting Brethren of Westminster articulated the denominational theory of the church in several fundamental truths:
First, since a person is unable to always see all of the truth clearly, differences of opinion about the outward form of the church are inevitable.
Second, even though these differences do not involve fundamentals of the faith, they are not matters of indifference. Every Christian is obligated to practice what he believes the Bible teaches.
Third, since no church has a final and full grasp of divine truth, the true church of Christ can never be fully represented by any single ecclesiastical structure.
Finally, the mere fact of separation does not of itself constitute schism. It is possible to be divided at many points and still be united in Christ.
Denominationalism, as originally designed, is the opposite of sectarianism. A sect claims the authority of Christ for itself alone. It believes that it is the only true body of Christ; all truth belongs to it and to no other religion. So by definition a sect is exclusive.
The word denomination by contrast was an inclusive term. It implied that the Christian group called or “denominated” by a particular name was but one member of a larger group—the church—to which all denominations belong.
The denominational theory of the church, then, insists that the true church cannot be identified with any single ecclesiastical structure. No denomination claims to represent the whole church of Christ. Each simply constitutes a different form—in worship and organization—of the larger life of the church.
Thus, with Urban ruling from Rome and Clement from Avignon, the murky chapter in papal history called the Great Schism of the papacy begins. It lasted for thirty-nine years. Each pope had his own College of Cardinals, thereby insuring the papal succession of its own choice. Each pope claimed to be the true Vicar of Christ, with the power to excommunicate those who did not acknowledge him.
As the Roman church had for centuries, Aquinas held that it is a true sacrifice, continuing that of Christ on the cross, and predisposing God to be gracious to those for whom it is offered. In the Supper the essence of the bread and wine are changed miraculously into the actual body and blood of Christ while the exterior remains unchanged, a doctrine known as transubstantiation—of which Thomas gave the classic presentation.