[1] The Exclusive Brethren are now divided into a number of groups, most of which differ on minor points of doctrine or practice.

Perhaps the best-known of these, mainly through media attention,[2] is the Raven-Taylor-Hales group, now known as the Plymouth Brethren Christian Church, which maintains the doctrine of uncompromising separation from the world based on their interpretation of 2 Corinthians 6[3] and 2 Timothy 2,[4] believing that attendance at the Communion Service, the 'Lord's Supper', governs and strictly limits their relationship with others, even other Brethren groups.

[7] But a tension had existed since the earliest times, as set out in a letter from Anthony Norris Groves in 1836 to Darby (who was not a believer in adult baptism):[8] Some will not have me hold communion with the Scotts, because their views are not satisfactory about the Lord's Supper; others with you, because of your views about baptism; others with the Church of England, because of her thoughts about ministry.

But after another division in 1885, three years after Darby's death, when a London assembly excommunicated a brother in Reading over the "standing" of a Christian, the minority in the resultant split (Stuarts) adopted a more "open" approach to fellowship, as did those who followed Grant in America.

"The seceders from his communion falsely accused him of denying the orthodox doctrine of the union of the Divine and the human natures in the Man Christ Jesus – not indeed in a Unitarian, but in a Gnostic sense.

In the same year a festering disagreement in Tunbridge Wells led to a minor breakaway from the Lowe group by a number of assemblies.

[13] Taylor immediately rejected these accusations as lies and the incident definitively divided the Brethren membership worldwide.

[13] Very few based near the scene of the events stayed in fellowship with Taylor – only two families in Aberdeen and 200 out of 3,000 members in Scotland remained.

Eventually several of the groups realised that the divisions caused by personalities clashes or ecclesiastical issues were no longer relevant and reunions occurred.

Neither do they accept the concept that teachings of church leaders are authoritative, divinely sanctioned, and binding on those in fellowship, as is the belief of the Raven/Taylor/Hales Brethren.

Amongst such groups views concerning their way of life and relationships are frequently affected by the varying standards in the general community.

The adjective exclusive has been applied to the groups by others, partially due to their determination to separate from and exclude what they believe to be evil.

Like the Exclusives, Open Brethren have traditionally based much of their doctrine on the teachings of John Nelson Darby.

Exclusive Brethren reject evolution, and if their children attend state schools they are withdrawn from lessons on this.

[13] In the 1960s, the group's teachings were that members could not join trade unions or professional associations, as this was mixing too much with the world.

The PBCC avoid this trend by having a structured leadership with a central authority figure which has maintained unity through the upholding of a universal standard.

Another such hymnbook, used by Exclusive Brethren (Tunbridge-Wells and Ames) dating back to 1856 is called, "Hymns and Spiritual Songs for the Little Flock," the first edition of which was compiled by G.V.

Women in Exclusive Brethren gatherings wear a headcovering, which is often a headscarf, shawl or mantilla, in keeping with 1 Corinthians 11.

[13][18] It is difficult to number the Exclusive Brethren, with the exception of the Raven/Taylor/Hales group, of which there are approximately 46,000[19] meeting in 300 church assemblies in 19 countries, with strongest representation in Australia, New Zealand, Great Britain, and North America.

The Plymouth Brethren are also featured in the book Oscar and Lucinda by Peter Carey, and in the film adaptation.

Some have criticised the Plymouth Brethren Christian Church (PBCC), the subgroup of the Exclusive Brethren that has attracted the most media coverage, for its policy of separating itself from other orthodox Christian denominations, and because it prohibits radio and television, limits the use of computers and discourages socialising with people outside the movement.

[13] To help with this problem, several websites have been set up by ex-members to assist people who have left the church to adjust into mainstream society.