Denominação cristã

Uma denominação cristã é um corpo religioso distinto dentro do cristianismo que compreende todas as
congregações eclesiásticas do mesmo tipo, identificáveis ​por características como nome, história particular,
organização, liderança, doutrina teológica , estilo de adoração e, às vezes, um fundador. É um termo secular e
neutro, geralmente usado para denotar qualquer igreja cristã estabelecida. Ao contrário de um culto ou seita,
uma denominação é geralmente vista como parte da corrente religiosa cristã . A maioria das denominações
cristãs referem-se a si mesmas como igrejas , enquanto algumas mais novas tendem a usar indistintamente os
termos igrejas , assembleias , irmandades , etc. As divisões entre um grupo e outro são definidas pela autoridade
e pela doutrina; questões como a natureza de Jesus , a autoridade da sucessão apostólica , a hermenêutica
bíblica , a teologia , a eclesiologia , a escatologia e a primazia papal podem separar uma denominação de outra.
Grupos de denominações - muitas vezes compartilhando crenças, práticas e laços históricos amplamente
semelhantes - são às vezes conhecidos como "ramos do Cristianismo". Esses ramos diferem em muitos
aspectos, especialmente através de diferenças em práticas e crenças. [1] [2] [3] [4] [5] [6] [7]

As denominações individuais variam amplamente no grau em que se reconhecem. Vários grupos dizem ser os
sucessores diretos e únicos autênticos da igreja fundada por Jesus Cristo no século I d.C .. Outros, no entanto,
acreditam no denominacionalismo, onde alguns ou todos os grupos cristãos são igrejas legítimas da mesma
religião, independentemente dos seus rótulos, crenças e práticas distintivas. Por causa deste conceito, alguns
organismos cristãos rejeitam o termo "denominação" para se descreverem, para evitar implicar equivalência
com outras igrejas ou denominações.

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] 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, Catholicism and Protestantism (with major traditions including Adventism,
Anabaptism, Anglicanism, Baptists, Lutheranism, Methodism, Moravianism, Pentecostalism, Plymouth Brethren,
Quakerism, Reformed, and Waldensianism) 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, the 23 Eastern Catholic Churches,
the Oriental Orthodox communion, the Assyrian Church of the East, the Ancient Church of the East, and the
Eastern Lutheran Churches constitute Eastern Christianity. There are certain Eastern Protestant 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 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 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 Mormons, Irvingians,
Christadelphians, Swedenborgians, Jehovah's Witnesses, among others, although beliefs between these
religions differ greatly.[21][22][23]

Since the reforms surrounding the Second Vatican Council of 1962–1965, the Catholic Church has referred to
Protestant churches as ecclesial communities, while reserving the term "church" for apostolic churches,
including the Eastern and Oriental Orthodox Churches, as well as the Ancient and Assyrian Churches of the East
. But some non-denominational Christians do not follow any particular branch,[24] though they sometimes are
regarded as Protestants.[25][26][27][28]

Terminology
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][29] "Church" as a synonym, refers to a
"particular Christian organization with its own clergy, buildings, and distinctive doctrines";[30] "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.[31] 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.[32] 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.[33] (Conversely, "denominationalism" can also
refer to "emphasizing of denominational differences to the point of being narrowly exclusive", similar to
sectarianism.)[34]

The views of Protestant leaders differ greatly from those of the leaders of the 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"[35] – 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.[36]

Major branches

Worldwide Christians by denomination as of 2011[37]

Catholic (50.1%)
Protestant (36.7%)
Orthodox (11.9%)
Other (1.3%)

Christianity can be taxonomically divided into six main groups: the Church of the East, Oriental Orthodoxy,
Eastern Orthodoxy, Roman Catholicism as well as Independent Catholicism under the category of Catholicism,
Protestantism, and Restorationism.[20][38] Protestantism includes many groups which do not share any
ecclesiastical governance and have widely diverging beliefs and practices.[12] Major Protestant branches include
Adventism, Anabaptism, Anglicanism, Baptists, Lutheranism, Methodism, Moravianism, Quakerism,
Pentecostalism, Plymouth Brethren, Reformed Christianity, and Waldensianism.[12][13] Reformed Christianity
itself includes the Continental Reformed, Presbyterian, Evangelical Anglican, Congregationalist, and Reformed
Baptist traditions.[39] Anabaptist Christianity itself includes the Amish, Apostolic, Bruderhof, Hutterite,
Mennonite, River Brethren, and Schwarzenau Brethren traditions.[40]

Within the Restorationist branch of Christianity, denominations include the Irvingians, Swedenborgians,
Christadelphians, Latter Day Saints, Jehovah's Witnesses, La Luz del Mundo, and Iglesia ni Cristo.[41][22][23][42]

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,
Catholics, and the various denominations formed during and after the Protestant Reformation.[43][44][45] There
also exists a number of non-Trinitarian groups.

Denominationalism
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.[33] 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.[46]

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.[47]
Taxonomy

Protestantis
Major denominational familiesReformation
Protestant in Christianity:
(16th century) Anabaptism
y ti n ai t si r h C yl r a E

Great Schism Anglicanism

This box:
Great Church
(11th century) Calvinism
Lutheranism

i
(Latin Church)
(Full communion)
view · talk · edit Catholic ChurchC
(Eastern Catholic

i i hC
Eastern Orthodo
Council of Ephesus Oriental Orthodo
Assyrian Church of
Church(431)
Council of Chalcedon of the East Ancient Church of t
(451)
Schism (1552)
(Not shown are non-Nicene, nontrinitarian, and
some restorationist denominations.)

Historical schisms and divisions

Christianity has not been a monolithic faith since the first century or Apostolic Age, though Christians were
largely in communion with each other. Today there exist a large variety of groups that share a common history
and tradition within and without mainstream Christianity. Christianity is the largest religion in the world (making
up approximately one-third of the population) and the various divisions have commonalities and differences in
tradition, theology, church government, doctrine, and language.

The largest schism or division in many classification schemes is between the families of Eastern and Western
Christianity. After these two larger families come distinct branches of Christianity. Most classification schemes
list Roman Catholicism, Protestantism, and Orthodox Christianity), with Orthodox Christianity being divided into
Eastern Orthodoxy, Oriental Orthodoxy and the Church of the East. However Roman Catholicism is to be seen as
a distinct denomination within Western Christianity.[48][49] Protestantism includes diverse groups such as
Adventists, Anabaptists, Anglicans, Baptists, Congregationalists, Methodists (inclusive of the Holiness
movement), Moravians, Pentecostals, Presbyterians, Reformed,[48][12][13] and Unitarians (depending on one's
classification scheme) are all a part of the same family but have distinct doctrinal variations within each group—
Lutherans see themselves not to be a part of the rest of what they call "Reformed Protestantism" due to radical
differences in sacramental theology and historical approach to the Reformation itself (both Reformed and
Lutherans see their reformation in the sixteenth century to be a 'reforming' of the Catholic Church, not a rejection
of it entirely). From these come denominations, which in the West, have independence from the others in their
doctrine.
The Catholic Church, due to its hierarchical structures, is not said to be made up of denominations, rather, it is a
single denomination that include kinds of regional councils and individual congregations and church bodies,
which do not officially differ from one another in doctrine.

Antiquity
The initial differences between the East and West traditions stem from socio-cultural and ethno-linguistic
divisions in and between the Western Roman and Byzantine empires. Since the West (that is, Western Europe)
spoke Latin as its lingua franca and the East (Eastern Europe, the Middle East, Asia, and northern Africa) largely
used Aramaic and Koine Greek to transmit writings, theological developments were difficult to translate from
one branch to the other. In the course of ecumenical councils (large gatherings of Christian leaders), some
church bodies split from the larger family of Christianity. Many earlier heretical groups either died off for lack of
followers or suppression by the early proto-orthodox Church at large (such as Apollinarians, Montanists, and
Ebionites).

Following the Council of Chalcedon in 451, the next large split came with the Syriac and Coptic churches
dividing themselves, with some churches becoming today's Oriental Orthodox. The Armenian Apostolic Church,
whose representatives were not able to attend the council did not accept new dogmas and now is also seen as
an Oriental Orthodox church. In modern times, there have also been moves towards healing this split, with
common Christological statements being made between Pope John Paul II and Syriac Patriarch Ignatius Zakka I
Iwas, as well as between representatives of both Eastern and Oriental Orthodoxy.

There has been a statement that the Chalcedonian Creed restored Nestorianism, however this is refuted by
maintaining the following distinctions associated with the person of Christ: two hypostases, two natures
(Nestorian); one hypostasis, one nature (Monophysite); one hypostasis, two natures (Eastern Orthodox/Roman
Catholic).[50]
Middle Ages

The front door of All Saints' Church in

Wittenberg, Germany, where Martin
Luther nailed his Ninety-five Theses on
31st October 1517, sparking the
Reformation

In Western Christianity, a handful of geographically isolated movements preceded the spirit of the Protestant
Reformation. The Cathars were a very strong movement in medieval southwestern France, but did not survive
into modern times. In northern Italy and southeastern France, Peter Waldo founded the Waldensians in the 12th
century. This movement has largely been absorbed by modern-day Protestant groups. In Bohemia, a movement
in the early 15th century by Jan Hus called the Hussites defied Catholic dogma, creating the still-extant
Moravian Church, a major Protestant denomination.

Although the church as a whole did not experience any major divisions for centuries afterward, the Eastern and
Western groups drifted until the point where patriarchs from both families excommunicated one another in
about 1054 in what is known as the Great Schism. The political and theological reasons for the schism are
complex, but one major controversy was the inclusion and acceptance in the West of the filioque clause into the
Nicene Creed, which the East viewed as erroneous. Another was the definition of papal primacy.

Both West and East agreed that the Patriarch of Rome was owed a "primacy of honour" by the other patriarchs
(those of Alexandria, Antioch, Constantinople and Jerusalem), but the West also contended that this primacy
extended to jurisdiction, a position rejected by the Eastern patriarchs. Various attempts at dialogue between the
two groups would occur, but it was only in the 1960s, under Pope Paul VI and Patriarch Athenagoras, that
significant steps began to be made to mend the relationship between the two.

Protestant Reformation (16th century)

The Protestant Reformation began with the posting of Martin Luther's Ninety-Five Theses in Saxony on October
31, 1517, written as a set of grievances to reform the pre-Reformation Western Church. Luther's writings,
combined with the work of Swiss theologian Huldrych Zwingli and French theologian and politician John Calvin
sought to reform existing problems in doctrine and practice. Due to the reactions of ecclesiastical office holders
at the time of the reformers, these reformers separated from the Catholic Church, instigating a rift in Western
Christianity.

In England, Henry VIII of England declared himself to be supreme head of the Church of England with the Act of
Supremacy in 1534, founding the Church of England, repressing both Lutheran reformers and those loyal to the
pope. Thomas Cranmer as Archbishop of Canterbury introduced the Reformation, in a form compromising
between the Calvinists and Lutherans.

Old and Liberal Catholic Churches (19th–

20th centuries)
The Old Catholic Church split from the Catholic Church in the 1870s because of the promulgation of the dogma
of papal infallibility as promoted by the First Vatican Council of 1869–1870. The term 'Old Catholic' was first
used in 1853 to describe the members of the See of Utrecht that were not under Papal authority. The Old
Catholic movement grew in America but has not maintained ties with Utrecht, although talks are under way
between independent Old Catholic bishops and Utrecht.

The Liberal Catholic Church started in 1916 via an Old Catholic bishop in London, bishop Matthew, who
consecrated bishop James Wedgwood to the Episcopacy. This stream has in its relatively short existence
known many splits, which operate worldwide under several names.

Eastern Christianity
In the Eastern world, the largest body of believers in modern times is the Eastern Orthodox Church, sometimes
imprecisely called "Greek Orthodox" because from the time of Christ through the Byzantine empire, Greek was
its common language. However, the term "Greek Orthodox" actually refers to only one portion of the entire
Eastern Orthodox Church. The Eastern Orthodox Church believes itself to be the continuation of the original
Christian Church established by Jesus Christ, and the Apostles. The Orthodox and Catholics have been
separated since the 11th century, following the East–West Schism, with each of them saying they represent the
original pre-schism Church.

The Eastern Orthodox consider themselves to be spiritually one body, which is administratively grouped into
several autocephalous jurisdictions (also commonly referred to as "churches", despite being parts of one
Church). They do not recognize any single bishop as universal church leader, but rather each bishop governs
only his own diocese. The Patriarch of Constantinople is known as the Ecumenical Patriarch, and holds the title
"first among equals", meaning only that if a great council is called, the patriarch sits as president of the council.
He has no more power than any other bishop. Currently, the largest synod with the most members is the Russian
Orthodox Church. Others include the ancient Patriarchates of Constantinople, Alexandria, Antioch and
Jerusalem, the Georgian, Romanian, Serbian and Bulgarian Orthodox churches, and several smaller ones.

A 6th-century Nestorian church, St.

John the Arab, in the Assyrian village
of Geramon

The second largest Eastern Christian communion is Oriental Orthodoxy, which is organized in a similar manner,
with six national autocephalous groups and two autonomous bodies, although there are greater internal
differences than among the Eastern Orthodox (especially in the diversity of rites being used). The six
autocephalous Oriental Orthodox churches are the Coptic (Egyptian), Syriac, Armenian, Malankara (Indian),
Ethiopian and Eritrean Orthodox churches. In the Aramaic-speaking areas of the Middle East, the Syriac
Orthodox Church has long been dominant. Although the region of modern-day Ethiopia and Eritrea has had a
strong body of believers since the infancy of Christianity, these regions only gained autocephaly in 1963 and
1994 respectively. The Oriental Orthodox are distinguished from the Eastern Orthodox by doctrinal differences
concerning the union of human and divine natures in the person of Jesus Christ, and the two communions
separated as a consequence of the Council of Chalcedon in the year 451, although there have been recent
moves towards reconciliation. Since these groups are relatively obscure in the West, literature on them has
sometimes included the Church of the East, which, like the Oriental Orthodox, originated in the 1st century A.D.,
but has not been in communion with them since before the Council of Ephesus of 431.

Largely aniconic, the Church of the East represents a third Eastern Christian tradition in its own right. In recent
centuries, it has split into three Churches. The largest (since the early 20th century) is the Baghdad-based
Chaldean Catholic Church formed from groups that entered communion with Rome at different times, beginning
in 1552. The second-largest is what since 1976[51] is officially called the Assyrian Church of the East and which
from 1933 to 2015 was headquartered first in Cyprus and then in the United States, but whose present
Catholicos-Patriarch, Gewargis III, elected in 2015, lives in Erbil, Iraq. The third is the Ancient Church of the East,
distinct since 1964 and headed by Addai II Giwargis, resident in Baghdad.

There are also the Eastern Catholic Churches, most of which are counterparts of those listed above, sharing
with them the same theological and liturgical traditions, but differing from them in that they recognize the
Bishop of Rome as the universal head of the Church. They are fully part of the Catholic communion, on the same
level juridically as the Latin Church. Most of their members do not describe themselves as "Roman Catholics", a
term they associate with membership of the Latin Church, and speak of themselves in relation to whichever
Church they belong to: Maronites, Melkites, Ukrainian Catholics, Coptic Catholics, Chaldean Catholics, etc.[52]

And finally the smallest Eastern Christian group founded in early 20th century is Byzantine Rite Lutheranism
where accept Byzantine Rite as Church's liturgy while retaining their Lutheran traditions like Ukrainian Lutheran
Church. It is considered part of Eastern Protestant denominational movement.
Western 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, from which all other branches broke off 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][53] 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.[54] 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.[55]

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, 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.[55] 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).[56] 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.[57][58]

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.[59] 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.[60][61][62] 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.[61]

Modern history

Unitarianism
Within Italy, Poland, Lithuania, Transylvania, Hungary and Romania Unitarian Churches emerged from the
Reformed tradition in the 16th century.[63][64] They adopted the Anabaptist doctrine of credobaptism.[65] The
Unitarian Church of Transylvania is an example of 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.[66]

Restorationism

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."[67]: 54 Members do not identify as
Protestant but simply as Christian.[68][69][70]: 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.[71]: 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.[72]: 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.[73]: 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,[74] the
Jehovah's Witnesses,[75] and Christian Science,[76] 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.[77]
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, colloquially 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. Latter Day Saints see themselves as believing in a
Godhead comprising the Father, Son, and Holy Ghost as separate personages united in purpose. Latter Day
Saints regard traditional definitions of the Trinity as aberrations of true doctrine and emblematic of the Great
Apostasy[78] 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.[79] 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.[80][81][82]

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 number of
parachurch organizations based in Evangelicalism.
Many independent churches and movements consider 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. Further, others may have similar doctrine to mainline churches but incorporate a multi-faith and
ecumenical model such as the Interfaith-Ecumenical Church (IEC) that is based entirely in a virtual and
international model.

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,[83] and was a Christian anarchist.

See also

Christianity
portal

Christian tradition
Great Church
List of Christian denominations
List of Christian denominations by number of
members
Notes

1. The Oxford Dictionary's full list of synonyms for

"denomination" includes: "religious group, sect,
Church, cult, movement, faith community, body,
persuasion, religious persuasion, communion,
order, fraternity, brotherhood, sisterhood, school;
faith, creed, belief, religious belief, religion. rare:
sodality."

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one-third of the world's population is considered
Christian and can be divided into three main
branches: (1) Catholicism (the largest coherent
group, representing over one billion baptized
members); (2) Orthodox Christianity (including
Eastern Orthodoxy and Oriental Orthodoxy); and (3)
Protestantism (comprising many denominations
and schools of thought, including Anglicanism,
Reformed, Presbyterianism, Lutheranism,
Methodism, Evangelicalism, and Pentecostalism)."
49. Mirola, William; Monahan, Susanne C. (2016).
Religion Matters: What Sociology Teaches Us
About Religion In Our World. Routledge. ISBN 978-
1-317-34451-3. "Orthodox Churches represent one
of te three major branches of Christianity, along
with Catholicism and Protestantism."

50. "CATHOLIC ENCYCLOPEDIA: Monophysites and

Monophysitism" (https://www.newadvent.org/cathe
n/10489b.htm) . New Advent. Archived (https://we
b.archive.org/web/20230519043505/https://www.n
ewadvent.org/cathen/10489b.htm) from the
original on 2023-05-19. Retrieved 2023-05-10.
51. Baum, Wilhelm; Winkler, Dietmar W. (8 December
2003). Wilhelm Baum, Dietmar W. Winkler (editors),
The Church of the East: A Concise History
(Routledge 2003), p. 4 (https://books.google.com/b
ooks?id=CnSCAgAAQBAJ&dq=Assyrian+officially+
1976&pg=PA4) . Routledge. ISBN 9781134430192.
Archived (https://web.archive.org/web/202212201
10734/https://books.google.com/books?id=CnSCA
gAAQBAJ&pg=PA4&dq=Assyrian+officially+1976&h
l=en&sa=X&ved=0ahUKEwjOqPzw45LeAhWoDcAK
HSd0BrMQ6AEIVTAJ#v=onepage&q=Assyrian%20o
fficially%201976&f=false) from the original on
2022-12-20. Retrieved 2018-10-19.

52. "Robert Spencer, "We are Non-Roman Catholics" in

Crisis Magazine, 22 November 2011" (http://www.c
risismagazine.com/2011/we-are-non-roman-catholi
cs) . 22 November 2011. Archived (https://web.arc
hive.org/web/20160720144229/http://www.crisism
agazine.com/2011/we-are-non-roman-catholics)
from the original on 20 July 2016. Retrieved
25 October 2016.
53. 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."
54. 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."
55. 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)."
56. "Unitatis redintegratio" (https://www.vatican.va/arc
hive/hist_councils/ii_vatican_council/documents/v
at-ii_decree_19641121_unitatis-redintegratio_en.ht
ml) . www.vatican.va. Archived (https://web.archiv
e.org/web/20130306113628/https://www.vatican.v
a/archive/hist_councils/ii_vatican_council/docume
nts/vat-ii_decree_19641121_unitatis-redintegratio_e
n.html) from the original on 6 March 2013.
Retrieved 10 May 2023. "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."

57. Klaasen, Walter (2004). "Anabaptism: Neither

Catholic Nor Protestant" (https://www.christianityto
day.com/history/issues/issue-5/anabaptism-neithe
r-catholic-nor-protestant.html) . Archived (https://w
eb.archive.org/web/20200728155956/https://www.
christianitytoday.com/history/issues/issue-5/anab
aptism-neither-catholic-nor-protestant.html) from
the original on 28 July 2020. Retrieved 15 May
2020.
58. McGrath, William, The Anabaptists: Neither Catholic
nor Protestant (https://web.archive.org/web/20161
227060547/http://www.cbc4me.org/articles/Baptis
t/04-McGrath.pdf) (PDF), Hartville, Ohio, United
States: The Fellowship Messenger, archived from
the original (http://www.cbc4me.org/articles/Baptis
t/04-McGrath.pdf) (PDF) on 27 December 2016

59. Gundry, Stanley N; Goldberg, Louis (2003), How

Jewish is Christianity?: 2 views on the Messianic
movement (https://books.google.com/books?id=sY
fcuBdLqyEC&pg=PA24) (Books), Zondervan, p. 24,
ISBN 9780310244905

60. "How many Jews are there in the United States?" (h

ttps://www.pewresearch.org/fact-tank/2013/10/0
2/how-many-jews-are-there-in-the-united-states/) .
Pew Research Center. Archived (https://web.archiv
e.org/web/20210529104046/https://www.pewrese
arch.org/fact-tank/2013/10/02/how-many-jews-are
-there-in-the-united-states/) from the original on
2021-05-29. Retrieved 2019-03-18.
61. "A PORTRAIT OF JEWISH AMERICANS: Chapter 1:
Population Estimates" (https://www.pewforum.org/
2013/10/01/chapter-1-population-estimates/) .
Pew Research Center. October 2013. Archived (http
s://web.archive.org/web/20190505093610/https://
www.pewforum.org/2013/10/01/chapter-1-populati
on-estimates/) from the original on 2019-05-05.
Retrieved 2019-03-18.

62. "American-Jewish Population Rises to 6.8 Million"

(http://www.haaretz.com/jewish/news/.premium-1.
549713) . Haaretz. Archived (https://web.archive.or
g/web/20171129115904/https://www.haaretz.co
m/jewish/news/.premium-1.549713) from the
original on 2017-11-29. Retrieved 2019-03-18.

63. 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.
64. 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."

65. 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.

66. 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.
67. Rubel Shelly, I Just Want to Be a Christian, 20th
Century Christian, Nashville, Tennessee 1984,
ISBN 0-89098-021-7

68. "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

69. 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."
70. 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

71. 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)

72. 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

73. 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

74. Albin, Barry. Uma História Espiritual da Tradição

Ocidental . pág. 124.
75. Van Voorst, Robert E. (2012). RELG: World (com
Religion CourseMate com cartão de acesso
impresso de e-book) (https://books.google.com/bo
oks?id=QvNWxEEaf50C&pg=PT303) . Cengage
Aprendizagem. pág. 288. ISBN (https://books.googl
e.com/books?id=QvNWxEEaf50C&pg=PT30
3) 978-1-1117-2620-1.

76. Eddy, Mary Baker. Manual da Igreja Matriz (https://

www.gutenberg.org/ebooks/18039) . CSPS. pág.
17. Arquivado (https://web.archive.org/web/20200
728125557/http://www.gutenberg.org/ebooks/180
39) do original em 28 de julho de 2020 .
Recuperado em 18 de fevereiro de 2020 . (https://w
ww.gutenberg.org/ebooks/18039) (https://web.arc
hive.org/web/20200728125557/http://www.gutenb
erg.org/ebooks/18039)

77. Albanês, Catarina. América: Religiões e Religião .

Cengage Aprendizagem . pág. 122.
78. "Regras de Fé, nº 1" (https://web.archive.org/web/2
0130531162806/http://mormon.org/articles-of-fait
h) . Arquivado do original (http://mormon.org/artic
les-of-faith) em 31 de maio de 2013 . Recuperado
em 3 de janeiro de 2014 . (https://web.archive.org/
web/20130531162806/http://mormon.org/articles-
of-faith) (http://mormon.org/articles-of-faith)

79. Campbell, Ted A. (20 de março de 2000). A Religião

do Coração . Wipf e editores de ações . pág. 138.
ISBN 978-1-57910-433-7.
80. Fleming, John A.; Rowan, Michael J.; Câmaras,
James Albert (2004). Móveis Folclóricos dos
Doukhobors, Hutteritas, Menonitas e Ucranianos do
Canadá (https://archive.org/details/folkfurnitureofc
00flem/page/4) . Universidade de Alberta . pág. 4
(https://archive.org/details/folkfurnitureofc00flem/
page/4) . ISBN (https://archive.org/details/folkfurn
itureofc00flem/page/4) (https://archive.org/detail
s/folkfurnitureofc00flem/page/
4) 9780888644183. "Os Quakers ingleses, que
tinham feito contacto anteriormente com os
Doukhobors, bem como com a Sociedade de
Amigos de Filadélfia, também decidiram ajudar na
sua emigração da Rússia para algum outro país – a
única acção que parecia possível."

81. Dyck, Cornélio J.; Martin, Dennis D. A Enciclopédia

Menonita . Editora dos Irmãos Menonitas. pág. 107.
 82. Fahlbusch, Erwin (14 de fevereiro de 2008). A
Enciclopédia do Cristianismo . Uh. Publicação B.
Eerdmans. pág. 208. ISBN 9780802824172. "O
único contato com os menonitas foi no período de
1802 a 1841, quando viviam em Molotschna, onde
Johann Cornies (qv) lhes prestou assistência
considerável."

83. Leo Tolstoy - O Reino de Deus está dentro de você

(http://www.kingdomnow.org/withinyou.html)
Arquivado (https://web.archive.org/web/20120205
200941/http://www.kingdomnow.org/withinyou.ht
ml) em 05/02/2012 na Wayback Machine .
Kingdomnow.org. Obtido em 03/11/2010.

Leitura adicional

Links denominacionais (http://www.ecumenis

m.net/denom/) do site Ecumenismo no
Canadá

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