SECT [in ecclesiastical usage] (L&X . secta , cu\ off), a collective term comprehending all such as follow the doctrines and opinions of some divine, philnsojiher, etc. By the Roman Catholic Church it is applied to all those religious bodies which separated from her communion. By Protestants, generally, it is employed in no oppro- brious sense to signify the various organizations into which the Protestant churches are divided. Separate organization rather than difference of opinion is the meaning conveyed by the term; for great and known differences in opinion, when followed by no external breach in the society, are not considered as constitut- ing distinct sects. Thus High and Low Church are only called parties, because they have not formed sepa- rate communions. Among the Jews the term was dif- ferently understood, for among them there were no sep- arate communities erected, if we except the Samaritans. The same Temple and the same synagogues were at- tended alike by Pharisees and Sadducees. They were often of both denominations in the Sanhedrim and even in the priesthood. Another difference was, also, that the name of the sect was not applied to all the people who adopted the same opinions, but solely to the men of eminence among them, who were considered as the leaders of the party. There have been, from time to time, a great number of sects, separating, often on points of no importance, from some other Church organization. These are treated of in separate articles, and it will onlj- be necessary to add here that with respect to certain sects, especially those belonging to the first centuries, we have no other information than such as is afforded by their foes, who were not alwaj'S scrupulous in their theological warfare. Their statements should, there- fore, often be taken with considerable allowance. See Sects, Chki.stian.
Sectarianism, devotion or adhesion to a sect, generally signifies that spirit which makes more of the sect or organization than of the cause of Christ.
Sectaries, a term used to denote those who adhere to the same sect and maintain the same doctrines.
Section, the representation of a building cut asunder vertically- so as to show the interior; also of a mould- ing or other member in architecture cut asunder so as to show its profile. — Parker, Glossary of Architetture, s. V.
Sects, CiiitiSTiAN. The various sects which have arisen in the Church from time to time are treated of under their several appropriate captions in this Cyclo- pirdia. This article has to do simply with the idea of sectarianism, and with tlie ethical and legal aspects which the question assumes in certain lands.
The word sect occurs in classical literature (in Cice- ro, Tacitus, etc.) in the sense of segiior,as involving the idea of separation to some leader rather than that of separation ./W)TO some body. It consequently might be applied to Christianity itself at the begimiing, when de- votion to Jesus of Nazareth seemed to be the promi- nent trait of the new tendency. In a later period the
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word came to signify separation //-om, as if derived from secare, to cut oj'. This has continued to be its princi- pal meaning to our day. Protestantism is evidently prohibited from employing the word in this sense by the fundamental principle which concedes the right to personal convictions and the free expression of beliefs; and it is a somewhat unusual term in the vocabulary of American ecclesiasticism, whose occurrence in almost every instance is explained by an implication of heresy as charged upon the ecclesiastical body to which the term is applied.
In European countries where State churches have been established the case is different. Separation has there often been regarded an odious offence, and has sometimes been construed into a crime against the State. The Pietism of the 17th century did something to break down this prejudice by revealing to the world an orthodox}^ and piety superior to those of the church- es, ami the pseudo-enlightenment of later days likewise contributed to this end by advocating an absolute free- dom of thought ; but in both continental and insular Europe the term sect still carries with it a stigma, and to many minds involves the notion of heinous guilt.
In the Romish Church this term is not in general use, and is employed only as the synonj'tn of heresy or schism. This meaning was adopted by the Reformers and developed, so that Luther regards the sect as a mob and a fanatical clique. Both Lutherans and Re- formed refused to tolerate any deviation from scriptur- al standards as understood by themselves, an apparent inconsequence whose explanation lies in the fact that these men had attained to positive convictions of truth; they saw but a single and exclusive object on which faith might lay hold, and could not conceive of diver- sities of view respecting that object. Tlie unhappy Peasants' War confirmed Luther in his aversion to the idea of absolute toleration, and his influence contributed towards making sectarianism an offence against both Church and State.
The efforts of men to prevent the development of sects were, however, always counteracted by principles which underlay the ecclesiastical systems held by them- selves. Not only does this apply to the princiijle of Protestantism, that freedom of religious belief is the right of every person, but it is shown in the results of territoruilism and coUegialism in the churches of Ger- many. The former of these systems had for its leading principle the notion that the ruling prince of any terri- tory shoidd possess absolute power over the exercise of religion within his dominions, but that he should re- gard all religions as equal so long as none of them should endanger the welfare of the State. The latter system practically located all ecclesiastical power in the particular congregation. It is evident that neither of these systems was calculated to repress a tendency towards sectarianism. Another factor in the problem was furnished by the extensive changes made in the map of Europe at the close of the l.sth centurv, the breaking-up of states and dividing of their populations insuring a more cosmopolitan character to the inhabi- tants of countries, and thus reacting on their relations to the Church. When, finally, it came to be understood that the only claim of an evangelical Church to recog- nition by the State is that its roots strike down into the faith of the people, the last barrier in the way of complete toleration was practically overthrown. The logic of the situation is clear, and a hearty acceptance of the conclusion to which it leads is delayed only bj' prejudice and political considerations. In most of the countries of Protestant Europe, however, grave difficul- ties still prevent the exercise of ecclesiasiical functions by dissenting ministers, and the established churches are favored by existing laws.