History of Roman Catholicism & Eastern Orthodoxy

Christianity began as a Jewish sect before developing into a separate religion. The first two major Church councils established central Christian doctrines and produced the Nicene Creed. Later councils contributed to divisions that eventually produced churches such as the Church of the East and the Oriental Orthodox Churches.

Roman Catholicism and Eastern Orthodoxy developed from the same early Christian Church. Their eventual separation was the result of centuries of political, institutional, and theological disagreements rather than the creation of two entirely new religions.

A religious movement can disappear without its theology disappearing. Matt Baker clarifies that when his family tree describes a Christian group as extinct, it means the original historical community disappeared, not that its beliefs were never adopted by later groups.

Jehovah’s Witnesses retain theological similarities to ancient Arian Christianity. Although the original Arian Christian communities disappeared, the presenter acknowledges that Jehovah’s Witness theology resembles Arian beliefs in important respects. The two movements are not presented as a continuous historical organization.

Modern Messianic Jews are not a direct continuation of the earliest Jewish Christian communities. The presenter distinguishes contemporary Jewish believers in Jesus from the original Jewish Christian sects, arguing that modern Messianic Judaism emerged through more recent conversions rather than an unbroken institutional lineage.

The Ebionites provide a more specific historical label for early Jewish Christianity. Baker changes his chart's label from Jewish Christians to Ebionite Christians. The Ebionites were an ancient Jewish Christian group that he describes as similar to, or possibly identical with, the Nazarenes.

The Samaritans claim a religious heritage reaching back to ancient Israel. Some Samaritans understand their religion as a direct continuation of the traditions of the northern Kingdom of Israel before the Babylonian exile.

The presenter favors a later historical origin for the Samaritan religious community. He describes an academic interpretation in which the Samaritans emerged during the early Second Temple period, around 450 BCE, when they established their own temple on Mount Gerizim.

Karaite Judaism rejects the authority of the rabbinic traditions recorded in the Talmud. This distinguishes Karaites from Rabbinic Jews, who recognize those traditions as important sources of religious authority.

Karaites are sometimes identified as descendants of the ancient Sadducees, but the presenter rejects that historical continuity. He describes the scholarly consensus as placing the Karaite movement's emergence in the medieval period, making it more appropriate to classify Karaites as a breakaway movement from Rabbinic Judaism.

Beta Israel, the Ethiopian Jewish community, also developed a distinct religious tradition. Although some theories place its origins before Rabbinic Judaism, the presenter argues that its language and customs indicate earlier connections with Rabbinic Jewish communities.

Ethiopian Jews experienced centuries of separation from other Jewish communities. Their historical connections with Rabbinic Judaism were interrupted for a long period before being reestablished in modern times.

The early Christian Church developed a system of five major patriarchates known as the Pentarchy. This arrangement became formally recognizable around the Council of Chalcedon in 451 CE and identified five leading centers of Christianity within the Roman Empire.

Rome, Alexandria, and Antioch were the original three leading Christian centers. Constantinople gained importance after becoming the Roman Empire's new capital, while Jerusalem was recognized because of its foundational place in Christian history.

Each of the five patriarchates was governed by a patriarch. A patriarch was a senior bishop whose title means father and whose position carried special responsibility and prestige within the Christian Church.

The Council of Chalcedon in 451 produced a major division among Christians. Most Christians in Alexandria, Egypt, and Antioch, Syria, rejected the council's decisions and separated from the churches that accepted them.

The churches rejecting Chalcedon eventually became known as Oriental Orthodox Churches. Oriental Orthodoxy is a separate Christian tradition from Eastern Orthodoxy, despite the similarity of their names.

The Coptic Orthodox Church in Egypt is one of the largest Oriental Orthodox Churches. It developed from the Egyptian Christian communities that rejected the Chalcedonian settlement.

The Ethiopian Orthodox Tewahedo Church is another major Oriental Orthodox Church. It became independent from the Patriarch of Alexandria in 1959, although Ethiopian Christianity has a much older history extending into antiquity.

Ethiopian Christianity possesses a distinctive biblical tradition. Its biblical canon includes several books absent from most Catholic, Protestant, and other Christian Bibles, reflecting the independent development of Ethiopian religious traditions.

Patriarch Abune Mathias led approximately 40 million Ethiopian Orthodox Christians at the time described. The presenter identifies him as the spiritual leader of the Ethiopian Orthodox Tewahedo Church.

Not all Christians in Alexandria and Antioch rejected Chalcedon. Minority communities remained aligned with the churches that accepted the council, preserving an Eastern Orthodox presence in both historical patriarchates.

These Chalcedonian Christian minorities were historically known as Melkites. The term means imperial and reflects their identification with the religious position supported by the Roman imperial authorities.

The Islamic conquests of the seventh century changed the balance of Christian leadership. Alexandria, Antioch, and Jerusalem came under Muslim rule during the 600s CE, reducing their relative political importance within the wider Christian world.

Rome and Constantinople consequently became the two dominant centers of Christian authority. Their prominence created conditions for an increasingly important struggle over which patriarchate held ultimate leadership.

Rome's claim to precedence was rooted partly in its position as the Roman Empire's original capital. The Bishop of Rome had received special recognition during the development of the Pentarchy.

Constantinople's competing claim rested partly on its position as the new imperial capital. The Byzantine emperor exercised substantial influence over church affairs, including, during the period described, the appointment of the Latin Pope in Rome.

The growing political separation between Western and Eastern Europe reinforced religious divisions. The emergence of the Holy Roman Empire in the West and the continuation of the Byzantine Empire in the East contributed to the gradual estrangement of Rome and Constantinople.

The Great Schism of 1054 marked the formal separation of Eastern and Western Christianity. Although the presenter acknowledges multiple causes, he identifies papal authority and the wording of the Nicene Creed as two especially important disagreements.

The central institutional disagreement concerned the authority of the Pope. Rome maintained that the Bishop of Rome possessed real governing authority over the entire Christian Church.

Constantinople regarded the Pope as first among equals rather than the supreme ruler of Christianity. Under this interpretation, the Bishop of Rome held a special position of honor but did not possess greater governing authority than the Patriarch of Constantinople.

The Filioque controversy concerned the relationship between the Holy Spirit, the Father, and the Son. The Latin word Filioque means and the Son and refers to wording added to the Western form of the Nicene Creed.

Catholics and most Protestants profess that the Holy Spirit proceeds from the Father and the Son. Eastern Orthodox Christians retain the formulation that the Holy Spirit proceeds from the Father, without the additional Filioque phrase.

The Catholic and Eastern Orthodox churches both trace their origins to the first century. Baker emphasizes that 1054 should be understood as the date of their separation, not the founding date of either tradition.

The status of the early Popes remains a central difference between Catholic and Orthodox historical interpretations. Catholics regard the succession of Popes from Peter through Leo IX as leaders of the universal Church, while Eastern Orthodox Christians recognize them as Bishops of Rome who enjoyed precedence among fellow bishops.

Eastern Orthodoxy understands itself as one Church composed of multiple self-governing churches. The presenter identifies 15 autocephalous churches in his classification, each possessing its own governing leadership.

Autocephaly means that a church governs itself without answering to a higher earthly ecclesiastical authority. Its senior bishop or patriarch is not subject to another patriarch in the ordinary administration of that church.

The Patriarch of Constantinople holds a special position within Eastern Orthodoxy without exercising Catholic-style papal supremacy. He is recognized as first among equals and bears the title Ecumenical Patriarch.

Bartholomew I was the Ecumenical Patriarch of Constantinople at the time of the presentation. His position carried particular importance in relations among the various Eastern Orthodox churches.

The earliest five autocephalous Orthodox churches consisted of four ancient patriarchates and Cyprus. The four were Constantinople, Alexandria, Antioch, and Jerusalem; Rome had separated from Eastern Orthodoxy. Cyprus had maintained an independent ecclesiastical position since ancient times.

The Bulgarian Orthodox Church gained autocephaly in 927. Its recognition expanded the number of independently governed Orthodox churches beyond the original ancient patriarchates and Cyprus.

The Serbian Orthodox Church gained autocephaly in 1219. Its emergence represented another stage in the development of nationally organized Orthodox Christianity.

The Russian Orthodox Church received patriarchal recognition in 1589. Its later expansion made it the largest individual church within Eastern Orthodoxy.

The Russian Orthodox Church was led by Patriarch Kirill of Moscow at the time described. Its numerical size and historical influence made Moscow particularly important in relations among Orthodox churches.

The Church of Greece became autocephalous in 1850. Its recognition followed the emergence of an independent Greek state after centuries of Ottoman rule.

The Romanian Orthodox Church gained autocephaly in 1885. Like Greece, Romania's ecclesiastical independence developed in connection with its political separation from the Ottoman Empire.

Several additional Orthodox churches gained autocephaly during the twentieth century. The presenter describes five later additions to his classification, with the Macedonian Orthodox Church receiving recognition in 2022.

The Orthodox Church in America emerged from the Russian Orthodox Church. Its historical origins explain its continuing relationship with Moscow.

The Orthodox Church in America's autocephaly is disputed. The Patriarchate of Moscow recognizes it as independent, while the Patriarchate of Constantinople does not, demonstrating that Orthodox churches do not always agree about one another's status.

Ukraine presents the opposite disagreement over ecclesiastical independence. Constantinople recognizes the autocephalous Orthodox Church of Ukraine, while Moscow rejects its independent status.

Russia and Ukraine both trace important parts of their historical identity to Kievan Rus'. This medieval state was centered on Kyiv and formed an important political and religious predecessor to both countries.

Christianity in Kievan Rus' initially developed through a shared regional Orthodox tradition. The presenter connects this early church with the religious history that later developed into separate Russian and Ukrainian institutions.

The disintegration of Kievan Rus' shifted political influence toward Moscow. As Moscow became the dominant regional center, the Russian Orthodox Church emerged as a major successor to the earlier Rus' ecclesiastical tradition.

Eastern Orthodox communities in Ukraine eventually came under Moscow's ecclesiastical jurisdiction. This historical arrangement established the institutional connection later contested by Ukrainian movements seeking religious independence.

Some Ukrainian Orthodox communities declared independence following the collapse of the Russian Empire. They organized under the name Ukrainian Autocephalous Orthodox Church, abbreviated UAOC.

The Ukrainian Autocephalous Orthodox Church existed separately from the Ukrainian Orthodox Church aligned with Moscow. The latter remained within the jurisdiction of the Russian Orthodox hierarchy.

The designation UOC-MP identified the Ukrainian Orthodox Church's connection to the Moscow Patriarchate. The additional letters distinguished it from other Ukrainian Orthodox bodies claiming independent authority.

A third Ukrainian Orthodox institution emerged following the collapse of the Soviet Union. Known as the Ukrainian Orthodox Church–Kyiv Patriarchate, or UOC-KP, it claimed an independent ecclesiastical identity centered on Kyiv.

Ukraine consequently contained three competing major Orthodox church organizations. The UAOC, UOC-MP, and UOC-KP represented different positions on ecclesiastical authority, Ukrainian independence, and relations with Moscow.

An attempted unification in 2018 sought to consolidate Ukraine's competing Orthodox institutions. The initiative aimed to create a single national church called the Orthodox Church of Ukraine, abbreviated OCU.

The 2018 consolidation was largely successful but did not eliminate every division. The presenter estimates that approximately 80% of Eastern Orthodox Christians in Ukraine belonged to the OCU at the time of the presentation.

Some Ukrainian Orthodox communities remained associated with the Moscow tradition after the merger. Their continued existence prevented complete institutional unity despite the OCU's emergence as the country's principal Orthodox church.

Russia's invasion of Ukraine in 2022 accelerated the weakening of ecclesiastical ties with Moscow. The presenter describes declining support for Moscow-aligned churches following the invasion.

The UOC-MP officially declared that it had cut ties with the Russian Orthodox Church following the invasion. This development complicated its historical identification with Moscow, even as questions about remaining connections persisted.

A leadership dispute threatened the unity of the newly established Orthodox Church of Ukraine. The disagreement involved Epiphanius, the new OCU leader, and Filaret, the former leader of the Kyiv Patriarchate.

Filaret attempted to revive the Ukrainian Orthodox Church–Kyiv Patriarchate. His challenge to the new ecclesiastical arrangement achieved only limited success, according to the presenter.

The Orthodox Church of Ukraine nevertheless emerged as the dominant Ukrainian Orthodox institution. Its establishment substantially changed Ukraine's religious landscape while leaving unresolved disputes involving Moscow-aligned communities and Filaret's supporters.

Moscow has historically described itself as the Third Rome. The claim, maintained for more than five centuries, presents Moscow as a successor to earlier centers of Christian imperial and religious authority.

The Russian Orthodox Church's size has strengthened its rivalry with Constantinople. Moscow's numerical dominance gives its patriarch substantial influence even though Constantinople retains the traditional position of first among equals.

Constantinople's recognition of the Orthodox Church of Ukraine triggered a major rupture with Moscow. In response, the Russian Orthodox Church broke communion with the Ecumenical Patriarchate.

The rupture in communion represents an institutional division within Eastern Orthodoxy. It disrupted normal ecclesiastical relations between the two patriarchates without establishing an entirely separate new Christian tradition.

The war in Ukraine deepened the disagreement between Patriarch Kirill and Patriarch Bartholomew. Kirill publicly supported Russia's war, while Bartholomew strongly opposed it.

The future of the Moscow–Constantinople rupture remained unresolved. The presenter raises the possibility that the disagreement could become a lasting schism with major consequences for the organization of Eastern Orthodoxy.

The Catholic Church is the largest Christian communion. At the time described, it contained well over one billion members and accounted for more than half of the world's Christians.

The Catholic Church comprises 24 distinct churches rather than a single uniform institutional tradition. These consist of the Latin Church and 23 Eastern Catholic churches.

Approximately 99% of Catholics belong to the Latin Church. Consequently, the structures, practices, and institutions commonly associated with Roman Catholicism are primarily those of its dominant Latin tradition.

The 23 Eastern Catholic churches preserve distinct traditions while recognizing papal authority. They possess their own internal institutions and ecclesiastical customs but remain under the jurisdiction of the Pope.

Catholic organizational geography differs significantly from that of Eastern Orthodoxy. Whereas many Orthodox churches are historically associated with particular countries and their overseas communities, the Catholic Church administers a worldwide religious population through a shared territorial hierarchy.

The Latin Church divides its worldwide territory into several hundred ecclesiastical provinces. Each province contains multiple dioceses and is organized under an archbishop.

The Catholic ecclesiastical province of Vancouver illustrates the provincial system. It covers most of British Columbia and contains five dioceses, according to the presenter.

A diocese is a territorial church jurisdiction governed by a bishop. Bishops oversee the local Catholic communities and institutions within their assigned territories.

An archdiocese is a diocese led by an archbishop. In the provincial arrangement described, the archbishop governs his own archdiocese while also exercising responsibilities across the ecclesiastical province.

Each diocese is divided into parishes. These local congregations ordinarily operate under parish priests, creating a structure connecting individual communities to diocesan and provincial leadership.

A cathedral is defined by its relationship to a bishop, not primarily by its size or architectural grandeur. Each diocese has a cathedral containing the bishop's official seat, explaining why a cathedral need not be the largest or most elaborate church in its area.

The Pope occupies the highest office in the Catholic ecclesiastical hierarchy. Bishops and archbishops operate within a church structure that recognizes his authority over the entire Catholic communion.

The Pope is also the Bishop of Rome. The presentation identifies Pope Francis as the incumbent at the time, emphasizing that leadership of the Roman diocese is inseparable from the office of Pope.

Eastern Catholic churches are not simply branches of the Latin Church. Although united under the Pope, they preserve separate histories, traditions, and forms of internal governance.

The presenter concentrates on the ten largest Eastern Catholic churches rather than examining all 23. Their histories illustrate how different Christian communities entered communion with Rome from several older Eastern traditions.

The Chaldean Catholic Church emerged from divisions within the Church of the East. A major schism in 1552 contributed to the formation of communities that eventually aligned with the Catholic Church.

Not all communities involved in the Church of the East's divisions joined Rome. Others remained within the broader Church of the East tradition, associated with the Assyrian Church of the East and the subsequently separated Ancient Church of the East.

The Chaldean Catholic Church therefore shares historical roots with non-Catholic East Syriac churches. Their different modern affiliations developed from disputes and institutional separations within an older Christian tradition.

India's Saint Thomas Christians trace their origins to the Apostle Thomas. According to their traditional account, Thomas traveled to India during the first century and established an early Christian presence.

The claim that Thomas personally reached India is presented as a religious tradition rather than a demonstrated historical certainty. The presenter uses the story to explain the community's understanding of its apostolic origins.

Indian Saint Thomas Christian communities eventually developed connections with the Church of the East. These associations influenced their religious traditions before later divisions brought different communities into communion with other Christian churches.

Some Indian Christians entered the Oriental Orthodox tradition. The presenter associates these developments with the emergence of the Indian Orthodox Church.

Other Saint Thomas Christian communities entered communion with the Catholic Church. These became associated with the Syro-Malabar Catholic Church.

The Syro-Malabar Catholic Church preserves East Syriac Christian traditions. Its distinctive liturgical heritage reflects historical relationships with the Church of the East.

The Syro-Malankara Catholic Church developed from communities that separated from the Indian Orthodox tradition. It represents a different historical route into Catholic communion from that of the Syro-Malabar Church.

The Syro-Malankara Catholic Church follows West Syriac traditions. This distinguishes it from the East Syriac heritage of the Syro-Malabar Catholic Church despite both being based in India.

India therefore contains two distinct Eastern Catholic churches with Syriac Christian roots. Their similar names should not obscure their different historical relationships, traditions, and paths into communion with Rome.

The Ukrainian Greek Catholic Church is the largest Eastern Catholic church. The presenter estimates its membership at more than five million.

The Ukrainian Greek Catholic Church traces its historical origins to the Christian tradition of medieval Rus'. Its development is linked to the same regional religious history that ultimately produced Russian and Ukrainian Orthodox institutions.

Some Ukrainian Christian communities entered communion with Rome during the sixteenth century. The presenter describes their decision as an alternative to joining the developing Russian Orthodox ecclesiastical structure.

The Ukrainian Greek Catholic Church consequently represents a different institutional path from Ukraine's Eastern Orthodox churches. It preserves an Eastern Christian identity while recognizing the Pope rather than belonging to the Orthodox hierarchy.

The Ruthenian Greek Catholic Church is distinct from the Ukrainian Greek Catholic Church. The presenter specifically warns against confusing its origins with those of the earlier Rus' Orthodox tradition discussed in relation to Kyiv.

The presenter connects the Ruthenian Greek Catholic Church with congregations separating from the Serbian Orthodox tradition. He uses this distinction to illustrate how similar regional and religious names do not necessarily indicate the same institutional lineage.

The Armenian Catholic Church originated from communities associated with the wider Armenian Christian tradition. These communities separated from the main Armenian Church, which belongs to Oriental Orthodoxy, and entered Catholic communion.

The Coptic Catholic Church represents a Catholic branch of Egyptian Christianity. The presenter connects its historical separation to the Greek Orthodox Patriarchate of Alexandria, distinguishing it from the larger Coptic Orthodox Church.

Three Eastern Catholic churches in the presenter's classification are connected with the historical Patriarchate of Antioch. He describes them as originating from divisions involving the Greek Orthodox Patriarchate of Antioch.

Multiple Christian patriarchs now claim historical connections with the same ancient cities. The division of Christianity into different communions means that the original Pentarchy no longer corresponds to a simple arrangement of one patriarch per city.

Alexandria has three patriarchal lines in the presenter's classification. They are the Coptic Orthodox patriarch, who uses the title Pope; the Greek Orthodox patriarch; and the Coptic Catholic patriarch.

Antioch has an even more complicated patriarchal arrangement. The presenter identifies five patriarchal lines: one Oriental Orthodox, one Greek Orthodox, and three Catholic.

The historical Patriarchate of Antioch takes its name from a city now located in Turkey. Although Antioch is frequently associated with Syria in Christian history, its modern location is within Turkish territory.

Rome retains a comparatively straightforward patriarchal arrangement. The presenter identifies a single principal patriarchal authority, the Pope, who governs the Catholic Church from Rome.

Constantinople's principal patriarch is the Ecumenical Patriarch of Eastern Orthodoxy. Bartholomew I occupied that position at the time of the presentation.

The Armenian Church also maintains a patriarchate in Constantinople. This creates an additional historical patriarchal presence alongside the better-known Greek Orthodox patriarchate.

Jerusalem has three major patriarchal lines. These are the Greek Orthodox Patriarch of Jerusalem, the Latin Catholic Patriarch of Jerusalem, and the Armenian Patriarch of Jerusalem.

Jerusalem's Catholic patriarch belongs to the Latin Church. This distinguishes his jurisdiction from those of the Eastern Catholic churches discussed elsewhere in the episode.

The existence of several patriarchs in Alexandria, Antioch, Constantinople, and Jerusalem reflects centuries of institutional division. Different churches retained historical claims and religious connections to the same ancient centers after separating from one another.

Independent Catholic movements emerged after disputes over major Catholic councils. These groups rejected particular changes or authoritative declarations while retaining elements of Catholic identity and practice.

The First Vatican Council took place in 1870. One of its most consequential decisions concerned the doctrine of papal infallibility.

Papal infallibility does not mean that the Pope is incapable of making mistakes. The doctrine concerns a restricted category of authoritative statements rather than every papal opinion, judgment, or action.

The doctrine applies to particular teachings issued ex cathedra. The Latin expression means from the chair and refers to specific formal declarations made through the Pope's teaching office.

Papal infallibility does not give the Pope unlimited authority to rewrite Catholic doctrine. The presenter emphasizes this limitation because the doctrine is frequently misunderstood as implying unrestricted personal authority.

Some Catholics rejected the First Vatican Council's teaching on papal infallibility. Their disagreement contributed to the growth of independent Catholic movements outside the Pope's jurisdiction.

An already independent archbishop in Utrecht, Netherlands, provided an institutional center for Catholic dissent. Following Vatican I, additional priests joined this existing independent hierarchy.

The Old Catholic movement developed through these post-Vatican I alliances. The presenter identifies it with the Church of Utrecht and describes its formation as a response to disagreements over papal authority and other Catholic teachings.

The Second Vatican Council took place during the 1960s and introduced major changes in Catholic practice. The presenter highlights the increased use of local languages in the Mass rather than exclusive reliance on Latin.

Some traditionalist Catholics rejected changes associated with Vatican II. Their objections contributed to the emergence of independent Catholic groups that denied the legitimacy of the post-conciliar papal succession.

Sedevacantism holds that the papal office is vacant. The movement's name derives from Latin terminology referring to an empty chair, expressing its belief that there has been no legitimate Pope since the period associated with Vatican II.

Sedevacantists differ from Catholics who merely prefer older liturgical practices. The defining issue described is their rejection of the legitimacy of the contemporary papal office, rather than simply their preference for Latin worship.

The Congregation of Mary Immaculate Queen is presented as a notable sedevacantist organization. The presenter identifies its location in Nebraska, illustrating the presence of independent traditionalist Catholic movements in the United States.

Eastern Orthodoxy also experienced separations over changes to traditional religious practice. The presenter identifies Old Calendarists, also called True Orthodox, as an important example.

Calendar reform during the 1920s caused disputes within Eastern Orthodoxy. The presenter connects these divisions with the adoption of the Revised Julian calendar in place of the older Julian calendar.

Old Calendarists resisted the adoption of the newer calendar. Their opposition to the reform contributed to the establishment or continuation of separate Orthodox church organizations.

Greece and Romania are identified as major centers of Old Calendarist Christianity. The presenter describes these countries as containing most adherents of the independent calendarist movements discussed.

Both Catholicism and Eastern Orthodoxy contain communities that reject decisions made by their larger religious institutions. The Old Catholic, sedevacantist, and Old Calendarist movements demonstrate how disputes over authority, doctrine, worship, and established practice can produce additional divisions.

The Christian denominational family tree reflects several different kinds of separation. Some branches emerged over theological disagreements, others through disputes about jurisdiction and leadership, and still others through political independence, historical migration, or changes in religious practice.

Not every division represents the creation of an entirely new religious tradition. Many churches retain the liturgy, theology, historical identity, or apostolic succession claims of an older community while operating under different ecclesiastical authorities.

Names such as Orthodox, Catholic, Greek, Syrian, and Eastern do not always identify a single church or institutional relationship. The distinctions among Eastern and Oriental Orthodoxy, Eastern and Latin Catholicism, and the different Syriac and Ukrainian churches demonstrate why historical lineage and ecclesiastical jurisdiction must be considered separately.

The history of Christian denominations cannot be reconstructed solely from modern national borders. Ancient patriarchates such as Antioch cross modern geographic categories, while churches in Ukraine, India, and Ethiopia developed through religious relationships extending far beyond their present national territories.

The next major branches in the denominational family tree are Protestantism and Restorationism. The presenter explains that their numerous movements and subdivisions require several additional episodes rather than a single continuation.