Christian denomination

A Christian denomination is a distinct religious body within Christianity that comprises all church congregations of the same kind, identifiable by traits such as a name, peculiar history, organization, leadership, theological doctrine, worship style and sometimes a founder. It is a secular and neutral term, generally used to denote any established Christian church. Unlike a cult or sect, a denomination is usually seen as part of the Christian religious mainstream. Most Christian denominations self-describe as Churches, whereas some newer ones tend to use the terms churches, assemblies, fellowships, etc., interchangeably. Divisions between one group and another are defined by authority and doctrine; issues such as the nature of Jesus, the authority of apostolic succession, biblical hermeneutics, theology, ecclesiology, eschatology, and papal primacy may separate one denomination from another. Groups of denominations—often sharing broadly similar beliefs, practices, and historical ties—are sometimes known as "branches of Christianity". These branches differ in many ways, especially through differences in practices and belief.[1][2][3][4][5][6][7]

Individual denominations vary widely in the degree to which they recognize one another. Several groups say they are the direct and sole authentic successor of the church founded by Jesus Christ in the 1st century AD. Others, however, believe in denominationalism, where some or all Christian groups are legitimate churches of the same religion regardless of their distinguishing labels, beliefs, and practices. Because of this concept, some Christian bodies reject the term "denomination" to describe themselves, to avoid implying equivalence with other churches or denominations.

The Catholic Church, which has over 1.3 billion members or 50.1% of all Christians worldwide,[8][9] does not view itself as a denomination, but as the original pre-denominational Church,[10] a view rejected by other Christians. Protestant denominations altogether have an estimated 800 million to 1 billion adherents, which account for approximately 37 to 40 percent of all Christians worldwide.[8][11] Together, Roman Catholicism and Protestantism (with major traditions including Adventism, Anabaptism, Anglicanism, Baptists, Calvinism, Lutheranism, Methodism, Moravianism, and Pentecostalism) compose Western Christianity.[12][13] Western Christian denominations prevail in Western, Northern, Central and Southern Europe, Sub-Saharan Africa, the Americas, and Oceania.[14]

The Eastern Orthodox Church, with an estimated 230 million adherents,[15][11][16] is the second-largest Christian body in the world and also considers itself the original pre-denominational Church. Orthodox Christians, 80% of whom are Eastern Orthodox and 20% Oriental Orthodox, make up about 11.9% of the global Christian population; .[15] The Eastern Orthodox Church is itself a communion of fully independent autocephalous churches (or "jurisdictions") that recognize each other, for the most part. Similarly, the Catholic Church is a communion of sui iuris churches, including 23 Eastern ones. The Eastern Orthodox Church, together with the 23 Eastern Catholic Churches, the Oriental Orthodox communion, the Assyrian Church of the East, and the Ancient Church of the East constitute Eastern Christianity. There are Protestant Eastern Christians that have adopted Protestant theology but have cultural and historical ties with other Eastern Christians. Eastern Christian denominations are represented mostly in Eastern Europe, North Asia, the Middle East, Northeast Africa, and India (especially South India).

Christians have various doctrines about the Church (the body of the faithful that they believe Jesus Christ established) and about how the divine church corresponds to Christian denominations. The Roman Catholic, Eastern Orthodox, Oriental Orthodox and Church of the East denominations, each hold that only their own specific organization faithfully represents the one holy catholic and apostolic Church, to the exclusion of all others. Sixteenth-century Protestants separated from the Catholic Church as a result of the Reformation; a movement against Roman Catholic doctrines and practices which the Reformers perceived to be in violation of the Bible.[17][18][19] Generally, members of the various denominations acknowledge each other as Christians, at least to the extent that they have mutually recognized baptisms and acknowledge historically orthodox views including the divinity of Jesus and doctrines of sin and salvation, even though doctrinal and ecclesiological obstacles hinder full communion between churches.

Restorationism emerged after the Second Great Awakening and collectively affirms belief in a Great Apostasy, thus promoting a belief in restoring what they see as primitive Christianity.[20] It includes Mormonism, Christadelphians, Jehovah's Witnesses, among others.[21]

Since the reforms surrounding the Second Vatican Council of 1962–1965, the Roman Catholic Church has referred to Protestant Churches as ecclesial communities, while reserving the term "church" for apostolic churches, including the Eastern Orthodox and Oriental Orthodox Churches (see subsistit in and branch theory). But some non-denominational Christians do not follow any particular branch,[22] though they sometimes are regarded as Protestants.[23][24][25][26]


Each group uses different terminology to discuss their beliefs. This section will discuss the definitions of several terms used throughout the article, before discussing the beliefs themselves in detail in following sections.

A denomination within Christianity can be defined as a "recognized autonomous branch of the Christian Church"; major synonyms include "religious group, sect, Church," etc.[Note 1][27] "Church" as a synonym, refers to a "particular Christian organization with its own clergy, buildings, and distinctive doctrines";[28] "church" can also more broadly be defined as the entire body of Christians, the "Christian Church".

Some traditional and evangelical Protestants draw a distinction between membership in the universal church and fellowship within the local church. Becoming a believer in Christ makes one a member of the universal church; one then may join a fellowship of other local believers.[29] Some evangelical groups describe themselves as interdenominational fellowships, partnering with local churches to strengthen evangelical efforts, usually targeting a particular group with specialized needs, such as students or ethnic groups.[30] A related concept is denominationalism, the belief that some or all Christian groups are legitimate churches of the same religion regardless of their distinguishing labels, beliefs, and practices.[31] (Conversely, "denominationalism" can also refer to "emphasizing of denominational differences to the point of being narrowly exclusive", similar to sectarianism.)[32]

The views of Protestant leaders differ greatly from those of the leaders of the Roman Catholic Church and the Eastern Orthodox Church, the two largest Christian denominations. Each church makes mutually exclusive statements for itself to be the direct continuation of the church founded by Jesus Christ, from whom other denominations later broke away.[10] These churches, and a few others, reject denominationalism.

Historically, Catholics would label members of certain Christian churches (also certain non-Christian religions) by the names of their founders, either actual or purported. Such supposed founders were referred to as heresiarchs. This was done even when the party thus labeled viewed itself as belonging to the one true church. This allowed the Catholic party to say that the other church was founded by the founder, while the Catholic church was founded by Christ. This was done intentionally in order to "produce the appearance of the fragmentation within Christianity"[33]–a problem which the Catholic side would then attempt to remedy on its own terms.

Although Catholics reject branch theory, Pope Benedict XVI and Pope John Paul II used the "two lungs" concept to relate Catholicism with Eastern Orthodoxy.[34]

Major branches

Christianity can be taxonomically divided into six main groups: the Church of the East, Oriental Orthodoxy, Eastern Orthodoxy, Roman Catholicism, Protestantism, and Restorationism.[20][35] Protestantism includes many groups which do not share any ecclesiastical governance and have widely diverging beliefs and practices.[12] Major Protestant denominations include Adventism, Anabaptism, Anglicanism, Baptists, Lutheranism, Methodism, Moravianism, Pentecostalism and Reformed Christianity.[12][13] Reformed Christianity itself includes the Continental Reformed, Presbyterian, Evangelical Anglican, Congregationalist, and Reformed Baptist traditions.[36]

Christianity has denominational families (or movements) and also has individual denominations (or communions). The difference between a denomination and a denominational family is sometimes unclear to outsiders. Some denominational families can be considered major branches. Groups that are members of a branch, while sharing historical ties and similar doctrines, are not necessarily in communion with one another.

There were some movements considered heresies by the early Church which do not exist today and are not generally referred to as denominations. Examples include the Gnostics (who had believed in an esoteric dualism called gnosis), the Ebionites (who denied the divinity of Jesus), and the Arians (who subordinated the Son to the Father by denying the pre-existence of Christ, thus placing Jesus as a created being), Bogumilism and Bosnian Church. The greatest divisions in Christianity today, however, are between the Eastern and Oriental Orthodox, Roman Catholics, and the various denominations formed during and after the Protestant Reformation.[37][38][39] There also exists a number of non-Trinitarian groups. There also exist some non-traditional groups that the majority of other Christians view as apostate or heretical, and not as legitimate versions of Christianity.

Comparisons between denominational churches must be approached with caution. For example, in some churches, congregations are part of a larger church organization, while in other groups, each congregation is an independent autonomous organization. This issue is further complicated by the existence of groups of congregations with a common heritage that are officially nondenominational and have no centralized authority or records, but which are identified as denominations by non-adherents. Study of such churches in denominational terms is therefore a more complex proposition.

Some groups count membership based on adult believers and baptized children of believers, while others only count adult baptized believers. Others may count membership based on those adult believers who have formally affiliated themselves with the congregation. In addition, there may be political motives of advocates or opponents of a particular group to inflate or deflate membership numbers through propaganda or outright deception.


Denominationalism is the belief that some or all Christian groups are legitimate churches of the same religion regardless of their distinguishing labels, beliefs, and practices.[31] The idea was first articulated by Independents within the Puritan movement. They argued that differences among Christians were inevitable, but that separation based on these differences was not necessarily schism. Christians are obligated to practice their beliefs rather than remain within a church with which they disagree, but they must also recognize their imperfect knowledge and not condemn other Christians as apostate over unimportant matters.[40]

Some Christians view denominationalism as a regrettable fact. As of 2011, divisions are becoming less sharp, and there is increasing cooperation between denominations, which is known as ecumenism. Many denominations participate in the World Council of Churches.[41] Theological denominationalism ultimately denies reality to any apparent doctrinal differences among the "denominations", reducing all differences to mere matters de nomina ("of names").[citation needed]

A denomination in this sense is created when part of a church no longer feel they can accept the leadership of that church as a spiritual leadership due to a different view of doctrine or what they see as immoral behaviour, but the schism does not in any way reflect either group leaving the Church as a theoretical whole.[citation needed]

This particular doctrine is rejected by Roman Catholicism, Eastern Orthodoxy and the Oriental Orthodoxy. In these churches, it is not possible to have a separation over doctrinal or leadership issues, and any such attempts automatically are a type of schism. Some Protestant groups reject denominationalism as well.[citation needed]


Christianity Branches without text.svg
Major denominational families in Christianity:

The Latin portion of the Catholic Church, along with Protestantism, comprise the three major divisions of Christianity in the Western world. Catholics do not describe themselves as a denomination but rather as the original Church; which all other branches broke off from in schism. The Baptist, Methodist, and Lutheran churches are generally considered to be Protestant denominations, although strictly speaking, of these three, only the Lutherans took part in the official Protestation at Speyer after the decree of the Second Diet of Speyer mandated the burning of Luther's works and the end of the Protestant Reformation. Anglicanism is generally classified as Protestant,[12][13][47] being originally seen as a via media, or middle way between Lutheranism and Reformed Christianity, and since the Oxford Movement of the 19th century, some Anglican writers of Anglo-Catholic churchmanship emphasize a more catholic understanding of the church and characterize it as being both Protestant and Catholic.[48] A case is sometimes also made to regard Lutheranism in a similar way, considering the catholic character of its foundational documents (the Augsburg Confession and other documents contained in the Book of Concord) and its existence prior to the Anglican, Anabaptist, and Reformed churches, from which nearly all other Protestant denominations derive.[49]

One central tenet of Catholicism (which is a common point between Catholic, Scandinavian Lutheran, Anglican, Moravian, Orthodox, and some other Churches), is its practice of apostolic succession. "Apostle" means "one who is sent out". Jesus commissioned the first twelve apostles (see Biblical Figures for the list of the Twelve), and they, in turn laid hands on subsequent church leaders to ordain (commission) them for ministry. In this manner, Catholics and Anglicans trace their ordained ministers all the way back to the original Twelve.

Catholics believe that the Pope has authority which can be traced directly to the apostle Peter whom they hold to be the original head of and first Pope of the Church. There are smaller churches, such as the Old Catholic Church which rejected the definition of Papal Infallibility at the First Vatican Council, as well as Evangelical Catholics and Anglo-Catholics, who are Lutherans and Anglicans that believe that Lutheranism and Anglicanism, respectively, are a continuation of historical Catholicism and who incorporate many Catholic beliefs and practices.[49] The Catholic Church refers to itself simply by the terms Catholic and Catholicism (which mean universal).

Sometimes, Catholics, based on a strict interpretation of extra ecclesiam nulla salus ("Outside the Church, there is no salvation"), rejected any notion those outside its communion could be regarded as part of any true Catholic Christian faith, an attitude rejected by the Second Vatican Council (1962–1965).[50] Catholicism has a hierarchical structure in which supreme authority for matters of faith and practice are the exclusive domain of the Pope, who sits on the Throne of Peter, and the bishops when acting in union with him.

Each Protestant movement has developed freely, and many have split over theological issues. For instance, a number of movements grew out of spiritual revivals, such as Pentecostalism. Doctrinal issues and matters of conscience have also divided Protestants. Still others formed out of administrative issues; Methodism branched off as its own group of denominations when the American Revolutionary War complicated the movement's ability to ordain ministers (it had begun as a movement within the Church of England). In Methodism's case, it has undergone a number of administrative schisms and mergers with other denominations (especially those associated with the holiness movement in the 20th century).

The Anabaptist tradition, made up of the Amish, Hutterites, and Mennonites, rejected the Roman Catholic and Lutheran doctrines of infant baptism; this tradition is also noted for its belief in pacifism. Many Anabaptists do not see themselves as Protestant, but a separate tradition altogether.[51][52]

Some denominations which arose alongside the Western Christian tradition consider themselves Christian, but neither Catholic nor wholly Protestant, such as the Religious Society of Friends (Quakers). Quakerism began as an evangelical Christian movement in 17th century England, eschewing priests and all formal Anglican or Catholic sacraments in their worship, including many of those practices that remained among the stridently Protestant Puritans such as baptism with water. They were known in America for helping with the Underground Railroad, and like the Mennonites, Quakers traditionally refrain from participation in war.

Many churches with roots in Restorationism reject being identified as Protestant or even as a denomination at all, as they use only the Bible and not creeds, and model the church after what they feel is the first-century church found in scripture; the Churches of Christ are one example; African Initiated Churches, like Kimbanguism, mostly fall within Protestantism, with varying degrees of syncretism. The measure of mutual acceptance between the denominations and movements varies, but is growing largely due to the ecumenical movement in the 20th century and overarching Christian bodies such as the World Council of Churches.

Christians with Jewish roots

Messianic Jews maintain a Jewish identity while accepting Jesus as the Messiah and the New Testament as authoritative. After the founding of the church, the disciples of Jesus generally retained their ethnic origins while accepting the Gospel message. The first church council was called in Jerusalem to address just this issue, and the deciding opinion was written by James the Just, the first bishop of Jerusalem and a pivotal figure in the Christian movement. The history of Messianic Judaism includes many movements and groups and defies any simple classification scheme.

The 19th century saw at least 250,000 Jews convert to Christianity according to existing records of various societies.[53] Data from the Pew Research Center has it that, as of 2013, about 1.6 million adult American Jews identify themselves as Christians, most as Protestants.[54][55][56] According to the same data, most of the Jews who identify themselves as some sort of Christian (1.6 million) were raised as Jews or are Jews by ancestry.[55]

Modern history


Within Italy, Poland, Lithuania, Transylvania, Hungary and Romania Unitarian Churches emerged out of the Reformed tradition in the 16th century.[57][58] They adopted the Anabaptist doctrine of credobaptism.[59] The Unitarian Church of Transylvania is an example such a denomination that arose in this era and is represented in the Protestant Theological Institute of Cluj. Due to their rejection of the Athanasian Creed which contains the doctrine of the Trinity, many mainstream Christian Churches do not recognize Unitarians as Christians.[60]


Second Great Awakening

The Stone-Campbell Restoration Movement began on the American frontier during the Second Great Awakening (1790–1870) of the early 19th century. The movement sought to restore the church and "the unification of all Christians in a single body patterned after the church of the New Testament."[61]:54 Members do not identify as Protestant but simply as Christian.[62][63][64]:213

The Restoration Movement developed from several independent efforts to return to apostolic Christianity, but two groups, which independently developed similar approaches to the Christian faith, were particularly important.[65]:27–32 The first, led by Barton W. Stone, began at Cane Ridge, Kentucky and called themselves simply as "Christians". The second began in western Pennsylvania and Virginia (now West Virginia) and was led by Thomas Campbell and his son, Alexander Campbell; they used the name "Disciples of Christ". Both groups sought to restore the whole Christian church on the pattern set forth in the New Testament, and both believed that creeds kept Christianity divided. In 1832 they joined in fellowship with a handshake.

Among other things, they were united in the belief that Jesus is the Christ, the Son of God; that Christians should celebrate the Lord's Supper on the first day of each week; and that baptism of adult believers by immersion in water is a necessary condition for salvation. Because the founders wanted to abandon all denominational labels, they used the biblical names for the followers of Jesus.[66]:27 Both groups promoted a return to the purposes of the 1st-century churches as described in the New Testament. One historian of the movement has argued that it was primarily a unity movement, with the restoration motif playing a subordinate role.[67]:8

The Restoration Movement has since divided into multiple separate groups. There are three main branches in the US: the Churches of Christ, the Christian churches and churches of Christ, and the Christian Church (Disciples of Christ). Other U.S.-based groups affiliated with the movement are the International Churches of Christ and the International Christian Churches. Non-U.S. groups include the Churches of Christ in Australia, the Evangelical Christian Church in Canada, the Churches of Christ in Europe. The Plymouth Brethren are a similar though historically unrelated group which originated in the United Kingdom. Some churches, such as Churches of Christ or the Plymouth Brethren reject formal ties with other churches within the movement.

Other Christian groups originating during the Second Great Awakening including the Adventist movement,[68] the Jehovah's Witnesses,[69] and Christian Science,[70] founded within fifty years of one another, all consider themselves to be restorative of primitive Christianity and the early church. Some Baptist churches with Landmarkist views have similar beliefs concerning their connection with primitive Christianity.[71]

Latter Day Saint movement

Most Latter Day Saint denominations are derived from the Church of Christ (Latter Day Saints) established by Joseph Smith in 1830, which is categorized as a Restorationist denomination.[21] The largest worldwide denomination is The Church of Jesus Christ of Latter-day Saints, often referred to as Mormonism. Various considerably smaller sects broke from this movement after its relocation to the Rocky Mountains in the mid-1800s. Several of these broke away over the abandonment of practicing plural marriage after the 1890 Manifesto. Most of the "Prairie Saint" denominations (see below) were established after Smith's death by the remnants of the Latter Day Saints who did not go west with Brigham Young. Many of these opposed some of the 1840s theological developments in favor of 1830s theological understandings and practices. Other denominations are defined by either a belief in Joseph Smith as a prophet or acceptance of the Book of Mormon as scripture. Mormons generally consider themselves to be restorationist, believing that Smith, as prophet, seer, and revelator, restored the original and true Church of Christ to the earth. Some Latter Day Saint denominations are regarded by other Christians as being nontrinitarian or even non-Christian, but the Latter Day Saints are predominantly in disagreement with these statements. Mormons see themselves as believing in a Godhead comprising the Father, Son, and Holy Ghost as separate personages united in purpose. Mormons regard traditional definitions of the Trinity as aberrations of true doctrine and emblematic of the Great Apostasy[72] but they do not accept certain trinitarian definitions in the post-apostolic creeds, such as the Athanasian Creed.

Spiritual Christianity

Spiritual Christianity, inclusive of the Molokans and Doukhobors emerged in Russia, each containing a unique tradition.[73] The Doukhobor have maintained close association with Mennonite Anabaptist Christians and Quaker Christians due to analogous religious practices; all of these groups are furthermore collectively considered to be peace churches due to their belief in pacifism.[74][75][76]

Other movements

Protestant denominations have shown a strong tendency towards diversification and fragmentation, giving rise to numerous churches and movements, especially in Anglo-American religious history, where the process is cast in terms of a series of "Great Awakenings". The most recent wave of diversification, known as the Fourth Great Awakening took place during the 1960s to 1980s and resulted in phenomena such as the Charismatic Movement, the Jesus movement, and a great number of parachurch organizations based in Evangelicalism.

Many independent churches and movements considered themselves to be non-denominational, but may vary greatly in doctrine. Many of these, like the local churches movement, reflect the core teachings of traditional Christianity. Others however, such as The Way International, have been denounced as cults by the Christian anti-cult movement.

Two movements, which are entirely unrelated in their founding, but share a common element of an additional Messiah (or incarnation of Christ) are the Unification Church and the Rastafari movement. These movements fall outside of traditional taxonomies of Christian groups, though both cite the Christian Bible as a basis for their beliefs.

Syncretism of Christian beliefs with local and tribal religions is a phenomenon that occurs throughout the world. An example of this is the Native American Church. The ceremonies of this group are strongly tied to the use of peyote. (Parallels may be drawn here with the Rastafari spiritual use of cannabis.) While traditions vary from tribe to tribe, they often include a belief in Jesus as a Native American cultural hero, an intercessor for man, or a spiritual guardian; belief in the Bible; and an association of Jesus with peyote.

There are also some Christians that reject organized religion altogether. Some Christian anarchists - often those of a Protestant background - believe that the original teachings of Jesus were corrupted by Roman statism (compare Early Christianity and State church of the Roman Empire), and that earthly authority such as government, or indeed the established Church, do not and should not have power over them. Following "The Golden Rule", many oppose the use of physical force in any circumstance, and advocate nonviolence. The Russian novelist Leo Tolstoy wrote The Kingdom of God Is Within You,[77] and was a Christian anarchist.

See also


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  47. ^ Hanciles, Jehu J. (2019). The Oxford History of Protestant Dissenting Traditions, Volume IV: The Twentieth Century: Traditions in a Global Context. Oxford University Press. ISBN 978-0-19-251821-7. The designation Protestant includes Lutherans and Anglicans, although some Anglicans do not like the word. Methodism arrived in Asia both from Britain and via America, but with distinct traditions. Both owed a debt to Moravian Lutheranism, as did the Protestant missionary movement generally. Evangelicals have long included many Anglicans, and by 1967 Anglican evangelicalism was defining the movement in Britain.
  48. ^ Anglican and Episcopal History. Historical Society of the Episcopal Church. 2003. p. 15. Others had made similar observations, Patrick McGrath commenting that the Church of England was not a middle way between Roman Catholic and Protestant, but "between different forms of Protestantism," and William Monter describing the Church of England as "a unique style of Protestantism, a via media between the Reformed and Lutheran traditions." MacCulloch has described Cranmer as seeking a middle way between Zurich and Wittenberg but elsewhere remarks that the Church of England was "nearer Zurich and Geneva than Wittenberg.
  49. ^ a b Ludwig, Alan (12 September 2016). Luther's Catholic Reformation. The Lutheran Witness. When the Lutherans presented the Augsburg Confession before Emperor Charles V in 1530, they carefully showed that each article of faith and practice was true first of all to Holy Scripture, and then also to the teaching of the church fathers and the councils and even the canon law of the Church of Rome. They boldly claim, “This is about the Sum of our Doctrine, in which, as can be seen, there is nothing that varies from the Scriptures, or from the Church Catholic, or from the Church of Rome as known from its writers” (AC XXI Conclusion 1). The underlying thesis of the Augsburg Confession is that the faith as confessed by Luther and his followers is nothing new, but the true catholic faith, and that their churches represent the true catholic or universal church. In fact, it is actually the Church of Rome that has departed from the ancient faith and practice of the catholic church (see AC XXIII 13, XXVIII 72 and other places).
  50. ^ «It remains true that all who have been justified by faith in Baptism are members of Christ's body, and have a right to be called Christian, and so are correctly accepted as brothers by the children of the Catholic Church.» Second Vatican Council, Decree on Ecumenism Unitatis Redintegratio, n.3 Archived March 6, 2013, at the Wayback Machine
  51. ^ Klaasen, Walter (2004). "Anabaptism: Neither Catholic Nor Protestant". Retrieved 15 May 2020.
  52. ^ McGrath, William, The Anabaptists: Neither Catholic nor Protestant (PDF), Hartville, OH: The Fellowship Messenger, archived from the original (PDF) on December 27, 2016
  53. ^ Gundry, Stanley N; Goldberg, Louis (2003), How Jewish is Christianity?: 2 views on the Messianic movement (Books), p. 24, ISBN 9780310244905.
  54. ^ "How many Jews are there in the United States?". Pew Research Center.
  55. ^ a b "A PORTRAIT OF JEWISH AMERICANS: Chapter 1: Population Estimates". Pew Research Center.
  56. ^ "American-Jewish Population Rises to 6.8 Million". haaretz.
  57. ^ Fahlbusch, Erwin; Bromiley, Geoffrey William; Lochman, Jan Milic; Mbiti, John; Pelikan, Jaroslav (14 February 2008). The Encyclodedia of Christianity, Vol. 5. Wm. B. Eerdmans Publishing. p. 603. ISBN 978-0-8028-2417-2.
  58. ^ J. Gordon Melton, Encyclopedia of Protestantism, 2005, p. 543: "Unitarianism – The word unitarian [italics] means one who believes in the oneness of God; historically it refers to those in the Christian community who rejected the doctrine of the Trinity (one God expressed in three persons). Non-Trinitarian Protestant churches emerged in the 16th century in ITALY, POLAND, and TRANSYLVANIA."
  59. ^ Bochenski, Michael I. (14 March 2013). Transforming Faith Communities: A Comparative Study of Radical Christianity in Sixteenth-Century Anabaptism and Late Twentieth-Century Latin America. Wipf and Stock Publishers. ISBN 978-1-62189-597-8.
  60. ^ Cameron, Archibald Alexander (1872). Protestantism and Its Relation to the Moral, Intellectual and Spiritual Developments of Modern Times: A Lecture Delivered in the Baptist Chapel, Ottawa, on Sunday Evening, Jan. 21st, 1872. Joseph Loveday. p. 12.
  61. ^ Rubel Shelly, I Just Want to Be a Christian, 20th Century Christian, Nashville, Tennessee 1984, ISBN 0-89098-021-7
  62. ^ "The church of Jesus Christ is non-denominational. It is neither Catholic, Jewish nor Protestant. It was not founded in 'protest' of any institution, and it is not the product of the 'Restoration' or 'Reformation.' It is the product of the seed of the kingdom (Luke 8:11ff) grown in the hearts of men." V. E. Howard, What Is the Church of Christ? 4th Edition (Revised), 1971, page 29
  63. ^ Batsell Barrett Baxter and Carroll Ellis, Neither Catholic, Protestant nor Jew, tract, Church of Christ (1960) ASIN: B00073CQPM. According to Richard Thomas Hughes in Reviving the Ancient Faith: The Story of Churches of Christ in America, Wm. B. Eerdmans Publishing, 1996 (ISBN 0-8028-4086-8, ISBN 978-0-8028-4086-8), this is "arguably the most widely distributed tract ever published by the Churches of Christ or anyone associated with that tradition."
  64. ^ Samuel S. Hill, Charles H. Lippy, Charles Reagan Wilson, Encyclopedia of Religion in the South, Mercer University Press, 2005, (ISBN 0-86554-758-0, ISBN 978-0-86554-758-2) 854 pages
  65. ^ Monroe E. Hawley, Redigging the Wells: Seeking Undenominational Christianity, Quality Publications, Abilene, Texas, 1976, ISBN 0-89137-512-0 (paper), ISBN 0-89137-513-9 (cloth)
  66. ^ McAlister, Lester G. and Tucker, William E. (1975), Journey in Faith: A History of the Christian Church (Disciples of Christ), St. Louis, MO: Chalice Press, ISBN 978-0-8272-1703-4
  67. ^ Leroy Garrett, The Stone-Campbell Movement: The Story of the American Restoration Movement, College Press, 2002, ISBN 0-89900-909-3, ISBN 978-0-89900-909-4, 573 pages
  68. ^ Albin, Barry. A Spiritual History of the Western Tradition. p. 124.
  69. ^ Van Voorst, Robert E. (2012). RELG: World (with Religion CourseMate with eBook Printed Access Card). Cengage Learning. p. 288. ISBN 978-1-1117-2620-1.
  70. ^ Eddy, Mary Baker. Manual of the Mother Church. CSPS. p. 17.
  71. ^ Albanese, Catherine. America: Religions and Religion. Cengage Learning. p. 122.
  72. ^ "Articles of Faith, no. 1". Archived from the original on 2013-05-31. Retrieved 2014-01-03.
  73. ^ Campbell, Ted A. (20 March 2000). The Religion of the Heart. Wipf and Stock Publishers. p. 138. ISBN 978-1-57910-433-7.
  74. ^ Fleming, John A.; Rowan, Michael J.; Chambers, James Albert (2004). Folk Furniture of Canada's Doukhobors, Hutterites, Mennonites and Ukrainians. University of Alberta. p. 4. ISBN 9780888644183. The English Quakers, who had made contact with the Doukhobors earlier, as well as the Philadelphia Society of Friends, also determined to help with their emigration from Russia to some other country—the only action which seemed possible.
  75. ^ Dyck, Cornelius J.; Martin, Dennis D. The Mennonite Encyclopedia. Mennonite Brethren Publishing House. p. 107.
  76. ^ Fahlbusch, Erwin (14 February 2008). The Encyclodedia of Christianity. Wm. B. Eerdmans Publishing. p. 208. ISBN 9780802824172. The only contact with Mennonites was the period 1802–41 when they lived in the Molotschna, where Johann Cornies (q.v.) rendered them considerable assistance.
  77. ^ Leo Tolstoy - The Kingdom of God is Within You Archived 2012-02-05 at the Wayback Machine. Kingdomnow.org. Retrieved on 2010-11-03.

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