Inside each of these ecclesiastical communities there are issues that correspond to estrangement or refinements of perceived orthodoxy. For example, the Roman See often issues recommendations as to what practices it considers orthodox so as to curb excesses or deficiencies by its prelates. Some evangelicals are pursuing innovations that other, more conservative evangelicals consider unorthodox and term "neo-evangelical," "neo-pentecostal," or "fringe Charismatic."
In English, the term "Oriental Orthodoxy" is used to refer to non-Chalcedonian eastern Christians, as opposed to Christians of Eastern Orthodox Churches, who accept the [[Fifth Ecumenical Council|Council of Chalcedon]] (See [[Ecumenical Councils]])and generally worship according to the Byzantine Rite. They are found in Egypt, Ethiopia, some parts of Syria, Iraq and Iran, Armenia,and southern India in Kerala State.They accept only the first three of the
Oecumenical councils. In the last century there has been some rapproachement between these and the Eastern Orthodox Churches, particularly in Syria. There have been claims after dialogue, that really the differences have been of phraseology all along, and a simple misunderstanding of what each church holds. This is not entirely satisifactory to many Eastern Orthodox,and it is not considered in each church's competence to use a General Holy Synod to bring about communion. These Eastern Orthodox Christian hold that it would take another Great and Holy Council of every Eastern Orthodox Bishop together to reverse the Anathema, and this raises problems of its own.