Authority in trained scholars, with no central office

This article records tradition as it has been passed down and reported. Its sources are not yet part of the atlas's verified catalogue.

Naming a formal school of theological disagreement is an old practice, not a modern academic habit imposed from outside. The kalam schools of Islamic theology, Mutazila, Ashari, Maturidi and Athari among them, arose from real disputes over reason, revelation, divine attributes and free will that theologians of the eighth through tenth centuries fought out in named camps whose positions were stated, defended and attacked by name. Christian theology named its schools the same way: the exegetical schools of Alexandria and Antioch read scripture by different methods and reached different conclusions about how the human and divine met in Christ, a dispute addressed institutionally at Chalcedon in 451 without ever fully settling the underlying disagreement. Hindu Vedanta did the same with its own core texts, Advaita, Vishishtadvaita and Dvaita each reading the Upanishads, the Brahma Sutras and the Bhagavad Gita to reach different, named and mutually opposed conclusions about the self and the absolute.

Comparing these schools across traditions, rather than staying inside any one tradition's own account of its disputes, is the newer part of the study. A reference spanning traditions has to hold two things at once: a school's own claim to be reading its sources correctly, and an outside, checkable account of when the school arose, who founded it, and how its positions differ from a documented rival. Neither replaces the other, and a school's own theological self understanding is not the same fact as a historian's account of the circumstances under which the school took its shape.

The pattern continues into the modern period on its own terms. Liberal Theology, Neo-Orthodoxy and the Death of God movement are schools in exactly this sense: named, dated, built around identifiable figures and texts, and defined at least as much by the earlier position each one reacts against as by any single claim standing alone.

This article records tradition as it has been passed down and reported. Its sources are not yet part of the atlas's verified catalogue.

A theological school entry records a named, identifiable body of doctrine and method associated with a particular teacher, council or tradition of teaching, considered for its distinctive positions on specific disputed questions and how those positions differ from a rival school within the same wider tradition, distinct from a denomination or a whole religious body in naming a documented line of theological argument rather than an institution. John Meyendorff's study, written from within the Orthodox tradition he documents, traces one such school's historical development and its specific positions on the filioque, purgatory and papal primacy against the differing Latin Western positions on the same disputed questions.

An entry records a school's documented distinguishing positions, the specific disputes those positions answer, and which rival school or tradition it is documented as differing from, since a theological school is defined at least as much by what it holds against as by what it holds.

An entry uses a school specific source for a school specific claim, since Meyendorff's own study documents Orthodox doctrine broadly across its communions and a claim about one particular autocephalous church's own institutional history needs a source dedicated to that church.