Is the church of Christ a denomination? I recently spoke with someone who made the statement, “I’m no respecter of denominations.” He was trying to let me know that he thought I was “okay” even though he did not worship in a church of Christ. I read the website of a modern hymn writer who boasted that her works were sung in “many denominations” “including the Church of Christ.”
To answer our original question, we have to get a better understanding of what the church of Christ is, and what a denomination is. In this article we will define denomination. In the next we will discuss the church of Christ. The verb denominate means “to give a name to.” The noun denomination has at least three definitions: 1. A large group of religious congregations united under a common faith and name, usually organized under a single administrative and legal hierarchy. 2. One of a series of kinds, values, or sizes, as in a system of currency or weights. 3. A name or designation, especially for a class or group. The first definition helps us most when seeking to answer our question.
Note that many religious groups deny that they are denominations. Both the Roman Catholic Church and the Eastern Orthodox Church consider themselves pre-denominational. Churches that are most likely to embrace the identity of denomination are those that trace their history to the Protestant Reformation and its after effects.
In my experience, denominationalism has a few identifying features. As the definition suggests, a denomination is a grouping of people who share a similar set of beliefs. They rally under a particular name. They are organized under a set structure. Yet, in each of these cases, they have gone beyond Scripture. For example, their beliefs may be verbalized in a creed: the Apostles’ Creed, or the Nicene Creed, or the Baptist Confession of Faith. No matter how well-meaning, all of these are human attempts to summarize or distill what the Bible says instead of simply insisting on Scripture. In nearly every case, the name used does not come from the Bible, but is of human origin. Likewise, the organization of denominations always includes some kind of leadership structure not found in Scripture (this includes the Roman Catholic Church).
I have found at least one more feature of denominationalism, at least among those that embrace the identity: they generally do not believe that denominational differences are matters of salvation. While Presbyterians may sprinkle babies, Baptists may immerse adults, and Methodists may not baptize at all, they all believe the others are Christians, and the differences between them are matters more of judgment than anything else. Thus, to embrace the concept of denominationalism typically also means that one has embraced the concept of ecumenism.
When I read the New Testament, I do not find denominationalism. In fact, the New Testament writers seem to avoid any formal naming altogether. They use many descriptions: the body of Christ, the bride of Christ, the temple of God, the household of God, the way (Ephesians 4:12; Revelation 21:2, 9; 2 Corinthians 6:16; 1 Timothy 3:15; Acts 9:2). Furthermore, I find many places where the inspired writers insist on unity of both doctrine and practice (1 Corinthians 1:10, 11:2; Philippians 2:2; 2 Thessalonians 2:15, 3:6; Titus 3:8).
We do not find denominationalism in the New Testament. We find the inspired men actively teaching against the tenets of modern denominationalism. Is there a God-honoring alternative, and if so, what does it look like? This we hope to explore in the next article, in which we will discuss the church of Christ.
Clay Leonard
