How can Christianity be true when there are so many different denominations within it?
Originally there was only one Church, founded by the apostles. This was, from time to time, challenged by various groups who claimed to represent ‘true’ Christianity, but which rejected key teachings of the faith, an issue which I hope to touch on below. In 1054 A.D. the Church split into Eastern (Orthodox) and Western (Catholic) churches due to divisions over the precise relationship of the Holy Spirit to the other persons of the Trinity (the Filioque controversy) and the authority of the Pope/Bishop of Rome. The Western church was further split into Roman Catholics and Protestants at the time of the Reformation, and splits along denominational lines (especially among Protestants) have continued ever since. It could be argued that this disunity is a barrier to the credibility of the Christian message.
Not all disagreements are of equal importance
However, it should be noted that not all disagreements between different denominations are of equal importance. Many simply reflect different cultural practices or historical traditions rather than the core teachings of the faith. There are some doctrines, such as the Resurrection of Jesus Christ which are essential (see 1 Corinthians 15:17). Others, such as whether Christ will reign for a thousand years on the earth (or whether the church age is that reign), while by no means trivial, do not have that central status.
Creeds and confessions
Historically, the Church has identified its core teachings in various statements of belief, called creeds (from the Latin credo, I believe), mostly written in order to defend particular important beliefs which were being controverted by opponents. The main creedal statements (all written prior to the East-West schism) are the Apostles Creed (which developed from the confession of faith recited by new converts at their baptism in the early Church), the Creed of Nicaea (325 A.D.), the Niceno-Constantinopolitan Creed – more commonly known as the Nicene Creed – (381 A.D.), the Definition of Chalcedon (451 A.D.) and the Quicumque Vult, more commonly known as the Athanasian Creed, which dates from the 5th century A.D. The teaching of these documents forms the core of what C. S. Lewis termed ‘mere Christianity’ which all Christians who hold to the historic faith would maintain.
The later confessions of various denominations, written after the divisions described above, such as the Thirty-Nine Articles of the Church of England, the Confession of Augsburg, the Westminster Confession, and so on, all reflect, along with their own denominational emphases, the core teachings of the early Church, as summarised in the creeds. Even in areas of dispute, such as the manner and meaning of the sacraments/ordinances of baptism and the Lord’s Supper, there is a core of agreement which most churches would accept.
Within evangelical churches, in particular, there is a further emphasis on the central message of the gospel, the need of sinful human beings for forgiveness and freedom from the power and penalty of sin, the atoning sacrifice of Christ on the cross for sinners, and the free gift of salvation offered to all who repent (i.e. change their mind and turn away) from sin and put their trust in Jesus Christ. Given the centrality of the gospel, it is worth noting the Joint Statement on Justification issued by the Roman Catholic Church and the Lutheran Church in 1999, which underlines the point that here also, as in other areas, there is a core of agreement across denominational lines.
Faith and morals
In addition to doctrinal unity on the more important teachings of the Christian faith, there is also a great deal of agreement on the moral implications of the Christian faith, both in terms of what it means for our individual lives (e.g. sexual morals, spiritual disciplines) as well as our social morality (e.g. the relief of poverty, social justice). Although we are not saved by doing good works (this is not taught by Scripture, and, as Catholic writer Peter Kreeft noted in his book, Fundamentals of the Faith, who wants to be loved as someone else’s “good deed for the day” anyway?), the New Testament consistently teaches that genuine faith results in a changed life. It is only “faith working through love” which saves us (Galatians 5:6) and not mere assent to doctrinal statements. As a result of this underlying unity, it is often possible for Christian churches of different denominations to work together on issues.
Holding on to the faith
Of course, there is a temptation, particularly in the individualistic West, to underemphasize unpopular teachings, or beliefs which might open people up to ridicule, such as those relating to the final judgment, or eternal life in a renewed creation. While it is understandable for people to not want to give needless offence, not all differences of belief and practice are trivial, and there comes a point at which the message can be stripped of its historic content to such a degree that it is no longer “Christian” in any meaningful sense of the word.
Unity in relationship with Christ
Finally, it is worth noting that the very heart of the unity of Christendom can be found in our common love and trust in the risen Lord Jesus Christ, the incarnate Son of God. One of the main reasons behind the creedal statements on the person and work of Christ is the conviction that the Jesus Christ of the Bible saves people from sin and hell, whereas false christs do not. All Christians, across denominational boundaries, believe in Jesus Christ and seek to live their lives for him.
Further reading
Philip Schaff, The Creeds of Christendom, contains the texts of the major creeds in the original languages with notes and English translations. Some links are included below:
• The Apostles’ Creed (http://www.ccel.org/ccel/schaff/creeds2.iv.i.i.i.html)
• The Nicene Creed (Greek)(http://www.ccel.org/ccel/schaff/creeds2.iv.i.ii.i.html)
• The Nicene Creed (Latin) (http://www.ccel.org/ccel/schaff/creeds2.iv.i.ii.ii.html)
• The Athanasian Creed (http://www.ccel.org/ccel/schaff/creeds2.iv.i.iv.html)
The Joint Declaration on Justification can be found on the Vatican website, at the link below:
