A Brief Survey of Christian Denominations in the 21st Century: Part 2- Mainline Protestants

October 31, 2017, of course, will be Halloween, just as it is every year. But that date marks a far more significant landmark in history. It is the 500th anniversary of the event that most historians point to as the beginning of the Protestant Reformation. On that date in 1517, a German monk named Martin Luther mailed a letter to the Archbishop of Mainz, and nailed a copy on the door of All Saints Church in Wittenberg, Saxony (now a state in Germany).

The document was titled, “Disputation of Martin Luther on the Power and Efficacy of Indulgences,” which later came to be known as the Ninety-five Theses. In it, Luther specified 95 objections to the Catholic practice of selling indulgences as a means of shortening loved-one’s time in purgatory. That document, along with later statements of Luther questioning the Catholic’s views on the doctrine of salvation, led to his trial as a heretic. His then radical perspective, that salvation was not earned but entirely based on grace through faith in Christ, led to his being excommunicated from the Catholic Church. Nonetheless, Luther set into motion the events leading to large segments of Christians in Europe declaring their independence from Rome, and establishing new fellowships based on biblical teachings. This movement became known as the Protestant Reformation and spawned a variety of new denominations around the world. (See part one of this series for the definition of a “Christian denomination”: http://www.marketfaith.org/2016/11/a-brief-survey-of-christian-denominations-in-the-21st-century-part-1-roman-catholicism-and-eastern-orthodoxy)

Since that auspicious beginning, Protestant denominations proliferated as theologians, while maintaining the basics of orthodox historic Christianity, proclaimed a diversity of biblical interpretations. Today, literally hundreds of denominations exist around the world and in America. Some of them identify only as Protestant, while some others prefer the title Evangelical. A growing number of mostly independent or unaffiliated evangelical churches do not identify with any specific denominational tradition.

“Evangelical” means that their primary focus of ministry is winning unsaved people to faith in Jesus Christ and discipling them in the faith. Historically, nonetheless, most evangelical groups trace their origins to Protestant movements or their offshoots. Also, many Protestant churches and individuals regard themselves as evangelical.

That being said, Protestant and Evangelical churches claim 800 million or more members worldwide. In the United States, Protestant and Evangelical denominations report upwards of 150 million.

In this installment we will examine the largest of the mainline Protestant denominational traditions. We will present a brief survey of their key leaders and founders, their history, their theological distinctives, and present an analysis of their current theological status. We address them in alphabetical order. In the next installment we will focus on those which are more conservative evangelical or fundamentalist in theological orientation.

Congregational
The origin of Congregationalism can be traced back to 17th century England. Following the Church of England’s departure from Roman Catholicism (see Episcopal/Anglican), some Christians wanted to separate from all national churches and establish independent local self-governing congregations. Some of these eventually made their way to America where they established colonies in Massachusetts, Connecticut, Pennsylvania, and Rhode Island. Key figures in those places included Roger Williams, George Fox, and William Penn.

Over time, various congregations joined together in loose confederations. In 1957, two of the larger groups, the Evangelical and Reformed Church and the General Council of the Congregational Christian Churches, united to form the denomination now called the United Church of Christ (UCC – not to be confused with the “Churches of Christ” which we will address in the next installment). Today the UCC claims about 900,000 members in approximately 5,000 churches, a decrease of more than a million members and 1500 churches since 1965.

In 1959, the UCC adopted a general statement of faith, though no ecclesiastical structure exists to enforce doctrinal conformity. In recent decades, revised statements have been adopted by many UCC congregations that have subtle doctrinal changes. The UCC website (www.ucc.org) has a revealing page titled “What We Believe.”

• We believe in the triune God: Creator, resurrected Christ, the sole Head of the church, and the Holy Spirit, who guides and brings about the creative and redemptive work of God in the world.
• We believe that each person is unique and valuable. It is the will of God that every person belong to a family of faith where they have a strong sense of being valued and loved.
• We believe that each person is on a spiritual journey and that each of us is at a different stage of that journey.
• We believe that the persistent search for God produces an authentic relationship with God, engendering love, strengthening faith, dissolving guilt, and giving life purpose and direction.
• We believe that all of the baptized ‘belong body and soul to our Lord and Savior Jesus Christ.’ No matter who – no matter what – no matter where we are on life’s journey – notwithstanding race, gender identity or expression, sexual orientation, class or creed – we all belong to God and to one worldwide community of faith.
• We believe that all people of faith are invited to join Christ at Christ’s table for the sacrament of Communion.
• We believe the UCC is called to be a united and uniting church.
• We believe that God calls us to be servants in the service of others and to be good stewards of the earth’s resources. ‘To believe is to care; to care is to do.’
• We believe that the UCC is called to be a prophetic church. As in the tradition of the prophets and apostles, God calls the church to speak truth to power, liberate the oppressed, care for the poor and comfort the afflicted.
• We believe in the power of peace, and work for nonviolent solutions to local, national, and international problems.
• We are a people of possibility. In the UCC, members, congregations, and structures have the breathing room to explore and to hear … for after all, God is still speaking, …

Analysis
Contemporary Congregationalism – the United Church of Christ – as it now stands, is one of the most theologically and morally liberal Protestant denomination in America. A careful look at the statement above reveals this fact in several places. See in the first paragraph, it defines God as, “Creator, resurrected Christ, the sole Head of the church, and the Holy Spirit, who guides and brings about the creative and redemptive work of God in the world.” It should also be noted that God is not referred to as “Father” but as “Creator.” This reflects the UCC’s reluctance to identify God with male designations or pronouns. (Note: Most other mainline Protestant denominations also no longer refer to God with male pronouns [He, His, Him] in any of their official literature).

The statement also affirms that, “each person is on a spiritual journey and that each of us is at a different stage of that journey.” However, nowhere is there indicated a need for an individual to personally accept Jesus Christ as his or her personal Lord and Savior. The implication is that anyone’s personal beliefs, whether biblically sound or not, are acceptable for baptisms and church membership.

The statement also reflects a growing liberal and relativistic moral position. “No matter who – no matter what – no matter where we are on life’s journey – notwithstanding race, gender identity or expression, sexual orientation, class or creed – we all belong to God and to one worldwide community of faith.”

The statement also implies that the Bible is not the final authority for faith and practice. “In the UCC, members, congregations and structures have the breathing room to explore and to hear … for after all, God is still speaking, ….”

Episcopal (Anglican)
The roots of the Episcopal Church in America date back to 16th century England when King Henry VIII formally repudiated the authority of the Pope and disengaged the Church of England (Anglican Church) from the Roman Catholic Church (RCC). This became known as the English Reformation, though in many ways the Church of England retained many of the beliefs of the RCC, including the seven sacraments.

In America, the earliest Church of England congregations were established in Jamestown in 1607, and later in other English colonies. However, during and after the American Revolution, most of the American congregations separated from the English church. Nonetheless, American churches sought ordination for its bishops from Anglican bishops in Scotland and England. During the Civil War, southern Episcopal bodies temporarily separated from the northern churches. Following the war, however, full fellowship was restored.

Today the Episcopal Church in the United States of America (ECUSA) claims about 1.8 million members, down about 27,000 since 2012. In 2003 a small number of congregations withdrew from the national body due to disagreements over the fact that it affirmed homosexual relationships, and even allowed the ordination of an openly gay bishop. Many of them have formed a more conservative association called the Anglican Church in North America and aligned with other conservative Anglican groups outside of the United States.

The ECUSA’s website makes this statement about the Bible. “It is our foundation, understood through tradition and reason, containing all things necessary for salvation. Our worship is filled with Scripture from beginning to end.” Theologically, the Episcopal Church traditionally and officially affirms the Apostle’s Creed and the Nicene Creed as their basis for theology. They also use the Book of Common Prayer as an aid for personal worship and devotion.

Analysis
For the past several decades the ECUSA has progressively moved toward full acceptance of lesbian, gay, bisexual, and transgender (LGBT) lifestyles. In 2003, the first openly gay bishop was consecrated. In 2009, “a rite of blessing for same-gender relationships was authorized, and discrimination against transgender persons in the ordination process was officially prohibited; and in 2015, the canons of the church were changed to make the rite of marriage available to all people, regardless of gender” (from ECUSA website: www.episcopalchurch.org).

This, and other trends in the ECUSA over the past half century demonstrate that it has become one of the most theologically and ethically liberal denominations in America. The church focuses its energy primarily on liberal social and political causes, including LGBT issues, climate change, peace and justice, race relations, etc.

Lutheran
In the United States there are two major Lutheran denominations, the Evangelical Lutheran Church in America (ECLA) and the Lutheran Church – Missouri Synod (LCMS). The ELCA has about 4.5 million members in about 10,000 churches. The LCMS has about 2.3 million members in 6,100 churches. We will address he difference between these two bodies later. A number of much smaller Lutheran groups also exist in America.

The history of Lutheranism began with its namesake, Martin Luther, a Catholic Monk in Germany. In 1517, he publically questioned some of the practices and doctrines of the RCC. This eventually led to his excommunication and the Protestant Reformation (see above introduction to this installment). Out of that event came the first truly Protestant denomination, the Lutheran Church. Luther was uncomfortable with the term “Lutheranism,” which originally was coined by Catholics to deride what they regarded as a heretical movement. Luther preferred the biblical term “Evangelical” and “Reformed.” Nonetheless, Lutheranism stuck.

Lutherans traditionally affirm the Protestant doctrines of salvation (justification) by grace alone through faith in Christ alone. Nonetheless, they still affirm two sacraments – Baptism (of infants or new converts) and Communion. The primary traditional authority for Lutheran doctrine is the Bible alone.

Analysis
Of the two largest Lutheran groups, the LCMS is far more conservative theologically and ethically. That synod could probably be included in the section of this series on Evangelical churches. The ELCA, on the other hand, has over the past several decades, moved toward more liberal theological and ethical positions.

On their website (www.lcms.org), the LCMS details the key differences between itself and the ELCA. It includes the following point concerning biblical authority.

• “The LCMS and the ELCA disagree about the nature and authority of the Bible. While both of our churches profess allegiance to the Reformation principle that Scripture alone is the supreme authority for the church’s doctrine and life, our two church bodies have significant differences when it comes to putting this principle into practice.
• The LCMS believes that the Bible is actually the Word of God, and, therefore, is totally truthful, reliable, and free from any error. We believe that the Scriptures are the final standard by which we must judge everything that we believe, teach and confess. The ELCA, on the other hand, avoids making statements that confess the full truthfulness of the Bible. It holds that Scripture is not necessarily always accurate or trustworthy in all its details and parts. The ELCA tolerates and encourages methods of interpreting the Scripture that presuppose that the Bible contains error and is unclear about various doctrinal matters.”

It also explains the difference in positions on two major moral issues.

• “The LCMS unequivocally teaches that homosexual behavior is intrinsically sinful because it is contrary to God’s Word. In love, we want to help the person caught up in the homosexual life to repent of his sin and receive God’s forgiveness. The ELCA has been unable to take a clear Biblical stand against homosexual behavior. It also tolerates groups within its midst that openly advocate the homosexual lifestyle both for clergy and laity.
• The LCMS has repeatedly condemned willful abortion as contrary to God’s clear commandment not to murder. The ELCA has not been able to speak out clearly against abortion, and, sadly, even pays for willful abortion procedures for members in its health insurance plan.”

Methodist
The term Methodist refers to a number of like-minded denominations that trace their roots to a series of 18th century revival movements, originally led in England by John and Charles Wesley and Jonathan Whitefield. The Methodist movement actually had its beginnings in the Church of England when the Wesley brothers formed a “Holy Club” while students at Oxford University in 1729. Their goal was to live as holy as possible and work toward spiritual perfection. The club members met regularly to study and take the communion. The term “Methodist” was given to them by their fellow students to mock their piety.

The movement spread and eventually evolved into a separate denomination after John Wesley’s death in 1791. It first came to America when John Wesley himself, in 1736, made a mission trip to Savannah, Georgia. While in route, Wesley became influenced by members of the Moravian Mission who impressed him by their exuberant faith. Later, when he returned to England, Wesley had an extraordinary spiritual experience when his heart became “strangely warmed” while listening to Martin Luther’s commentary on the book of Romans. This stimulated the evangelical fervor of his message, leading to a great spiritual revival in England.

In America, the Methodist movement began to spread in the colonies in the 1760s led by Richard Wright and Francis Asbury. After the American revolutionary war, Asbury and his associate, Thomas Coke, worked to establish Methodist societies in the new country. In 1784 the Methodist Episcopal Church in America was established

Today in America, there are a number of Methodist/Wesleyan denominations. The largest is the United Methodist Church (UMC). That major denomination was formed in 1968 when the Methodist Church merged with the smaller Evangelical United Brethren Church. The UMC now claims 7,067,162 members in about 32,000 churches (down from 11 million in 1967). The second largest group is the African Methodist Episcopal (AME) Church. The AME is a predominantly African-American denomination of about 2.5 million, as is the African Methodist Episcopal Zion Church which claims about 1.4 million.

Other Methodist/Wesleyan denominational groups in America include (reported memberships in parenthesis) the Church of the Nazarene (631,454), the Salvation Army (412,000), the Wesleyan Church (146,996), the Evangelical Methodist Church (8,600), the Southern Methodist Church (6,000), et. al.

Traditionally, Methodist churches adhere to the essential doctrines of historic Christianity as expressed in the Apostle’s and Nicene Creeds. They also profess a theological distinctive called Wesleyan Arminianism. That system is based on the teachings of the Jacob Arminius, a 16th century Dutch reformation theologian, as adopted by John Wesley.

Wesleyan Arminian distinctives, as taught in most traditional Methodist churches, are the following – as written by John Wesley in The Articles of Religion of the Methodist Church (Articles VIII-X and XII).

Article VIII — Of Free Will
The condition of man after the fall of Adam is such that he cannot turn and prepare himself, by his own natural strength and works, to faith, and calling upon God; wherefore we have no power to do good works, pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will.

Article IX — Of the Justification of Man
We are accounted righteous before God only for the merit of our Lord and Saviour Jesus Christ, by faith, and not for our own works or deservings. Wherefore, that we are justified by faith, only, is a most wholesome doctrine, and very full of comfort.

Article X — Of Good Works
Although good works, which are the fruits of faith, and follow after justification, cannot put away our sins, and endure the severity of God’s judgment; yet are they pleasing and acceptable to God in Christ, and spring out of a true and lively faith, insomuch that by them a lively faith may be as evidently known as a tree is discerned by its fruit.

Article XII — Of Sin After Justification
Not every sin willingly committed after justification is the sin against the Holy Ghost, and unpardonable. Wherefore, the grant of repentance is not to be denied to such as fall into sin after justification. After we have received the Holy Ghost, we may depart from grace given, and fall into sin, and, by the grace of God, rise again and amend our lives. And therefore they are to be condemned who say they can no more sin as long as they live here; or deny the place of forgiveness to such as truly repent.

Analysis
For three centuries Methodism was one of the fastest growing evangelical movements in the world. In the United States it spread rapidly, winning millions of people to faith in Christ as their Savior and Lord. In recent decades, the growth of the United Methodist Church has not only stalled but is in sharp decline. The reasons for that decline are numerous, but certainly part of the reasons have been the influence of liberal theology and a decreasing emphasis on evangelism by UMC denominational leaders, pastors, and lay people.

Fortunately, other Methodist and Wesleyan groups have maintained their faithfulness to preach the clear Gospel of salvation by grace through faith in Christ. Nazarenes, Wesleyans, the Salvation Army, and other denominations in the Methodist tradition still make evangelism and holy living their priorities.

Presbyterian/Reformed
As with Methodist, the moniker of Presbyterian and Reformed describes a broad host of local churches and denominations around the world and America. In the United States, the largest such group is the Presbyterian Church U.S.A. (PCUSA). In 1983 the Presbyterian Church in the United States (Southern) merged with the United Presbyterian Church in the U.S.A. to form the PCUSA. That body presently claims about 1.7 million members (down from 2.4 million in 2003) in about 10,000 congregations (down from 11,000 in 2004).

The second largest Presbyterian group is the Presbyterian Church in America (PCA). The PCA was formed in 1973 by a number of conservative Presbyterian leaders who objected to the perceived liberal theological drift of what was then the Presbyterian Church in the United States. They especially rejected that denomination’s plans to merge with the United Presbyterian Church in the U.S.A. Leaders met together in Birmingham, Alabama, in 1973, and established what became the PCA. In 1973, the newly instituted PCA had 41,232 members in 240 churches. In 2013, the reported membership was 367,033 (an increase of 790% since its beginning) in about 1,800 churches.

Other Presbyterian/Reformed groups are listed below. Membership statistic is in parenthesis.
Associate Reformed Presbyterian Church (about 39,000)
ECO (Covenant Order of Evangelical Presbyterians) (40,000+)
Evangelical Presbyterian Church (about 160,000)
Korean-American Presbyterian Church (about 53,000)
Korean Presbyterian Church in America (about 55,000)
Orthodox Presbyterian Church (about 30,000)
Reformed Presbyterian Church of North America (about 7,800)

The origin of Presbyterianism and Reformed theology can be traced primarily to the 16th century French reformer John Calvin (1509-1554). Calvin’s writings, advocating what became known as Reformed Theology, became the basis of a significant number of churches in Europe following the Reformation of Martin Luther. Calvin promulgated his ideas, particularly in Switzerland, where he immigrated to avoid persecution by the Roman Catholic Church in France. He finally settled in Geneva, where he lived until his death. His most important work was The Institutes, which detailed his beliefs in the absolute sovereignty of God and predestination.

Presbyterianism came to America in the early1700s, primarily spread by immigrants from Scotland. In the 16th century, John Knox had established a strong Presbyterian movement in Scotland, where, in 1688, it was eventually adopted as the official Church of Scotland. Historically, the key statement of faith for Presbyterian denominations is the Westminster Confession of 1646.

The Presbyterian Church in America, on their online website (www.pcanet.org) presents a concise statement of the distinctives of Reform theology (Calvinism). These have been the traditional foundations of Presbyterianism for centuries (though some modern Reformed theologians do not accept all of its original assumptions).

“Other distinctives are the doctrines of grace, which depict what God has done for mankind’s salvation:
(1) Total depravity of man. Man is completely incapable within himself to reach out towards God. Man is totally at enmity with God, cf. Romans 3:10-23.
(2) Unconditional election by the grace of God. There is absolutely no condition in any person for which God would save him. As a matter of fact, long before man was created, God chose or predestined some to everlasting life. He did this out of His mere good pleasure, cf. Ephesians 1:4 and 5.
(3) Particular atonement. God in His infinite mercy, in order to accomplish the planned redemption, sent His own Son, Jesus Christ, to die as a substitute for the sins of a large, but specific, number of people, cf. Romans 8:29 and 30.
(4) The irresistible grace of God. This is the effectual work of the Holy Spirit moving upon a particular person whom He has called, applying the work of redemption, cf. John 3:5 and 6.
(5) The perseverance of the saints. This is that gracious work of God’s sanctification whereby He enables a saved person to persevere to the end. Even though the process of sanctification is not complete in this life, from God’s perspective it is as good as accomplished, cf. Romans 8:30, 38, and 39, and Philippians 1:6.”

Analysis
As we indicated, Presbyterianism in America has taken several different theological and moral directions. The older, and larger, PCUSA has generally taken a decidedly liberal perspective in recent decades. Since 2011, performance of gay marriages is allowed in most areas as is, since 2013, ordination of openly gay men and women to the ministry. In 2014, the PSUSA General Assembly amended the denomination’s constitution to define marriage as the union of two persons instead of the union of a man and woman.

This liberal shift in the PCUSA has had several significant effects on the denomination. For one, it may be the primary explanation for the drastic losses in membership over the last couple of decades. It has also led to the withdrawal of many local congregations from the PCUSA, and the establishment of several splinter movements that maintain their conservative Reformed doctrinal concepts.

As we mentioned, the PCA was one early movement of disaffected Presbyterians. That strongly conservative and evangelical group has grown almost in reverse proportion to the PCUSA’s decline. In fact, the PCA should probably be included in the next installment on Evangelical denominations.

The future for Presbyterianism will depend on the trends in the various denomination’s theological and moral beliefs and practices. Those that persist to go down the liberal path will most likely continue in their numerical slide as the older remnant passes on and fewer young people are attracted to them. The conservative Presbyterian movements will likely continue to grow as they attract disaffected conservatives and reach out to the lost and unsaved through evangelism and missions.

In the next installment in this three part series on Christian denominations, we will examine those that can be categorized as Evangelical or Fundamentalist. They will include Baptists, Pentecostals, Independent-Fundamentalists, churches of Christ, and Seventh-day Adventists.

© 2016 Tal Davis