PROBLEM OF

CHURCH DENOMINATIONS
By Venerable Dr Ifechukwu Ibeme
http://priscaquila.6te.net ; http://www.scribd.com/ifeogo ;
Comment on The Chapel of Grace Blog: http://thechapelofgrace.wordpress.com

A Christian Church Denomination is a Church or group of Churches that has specific doctrinal or liturgical
consensus and which is administered independently and separately from other Churches. Denominations
have mostly resulted from disagreement, disunity and division but have also resulted from unification of
Churches. Denominations are usually specialised and therefore partial witnesses due to selective
preferences though they may usually present themselves as full true witnesses for Christ (sometimes not
without ulterior motives). Denominational traditions, doctrines and theologies are often partial truths
presuming to be the whole truth; they are often special magnification of preferred or modified truth (or
even outright falsehood) used to oppose and override another biblical truth. Christ and His Apostles prayed
(John 17:10, 11, 20-24) and warned (Acts 20:26-34; 1John 2:19; Jude 1:19) against the Church splitting into
denominations. Sometimes, Denominations tend to magnify their preferred TRADITIONS, TENDENCIES,
THOUGHTS and TRENDS above the comprehensive TRUTH of the Scriptural foundation laid by Christ,
Apostles and Prophets. Denominational Christianity is often aimed at reformation, innovation or revision so
it is always partial Christianity and denominational theology is always lopsided theology, so if not balanced
with each other and ultimately with the Scriptures, these are always certainly fraught with imperfections or
even dangers. Whatever advantages we may now rationalise about denominationalism, it is obviously
unbiblical in the final analysis and lacks certain checks against errors whereas Church unity is both biblical
and has better checks against errors.... only if Christ would be allowed to reign supreme. This shall surely
come to pass when Christ comes in glory.

Mature biblical Christianity rises above denominationalism. Every denominational or ministry Church is a
partial and preferential pattern of Christianity propagated as it suits or as is understood by the founders,
leaders and members. The biblical Scriptures constitute a comprehensive revelation of God’s redemption for
humanity and whatever is harmoniously revealed therein is the most authentic truth about the Living God.
Many denominational and ministry Churches would still maintain their professed teachings, past traditions,
present trends, personal tendencies even when they see that these do not fully match the pure and perfect
truth comprehensively revealed in the Scriptures. Hardly do you find a denominational or ministry Church
that accepts to change their preferred patterns because they have seen that any particular teaching,
tradition, trend and tendency of theirs is lopsided or contrary to the balance and comprehensiveness of the
truth in the Scriptures. Though it may be imperative in some special situations to make a choice out of all the
valid options found in the Scriptures but such choices must not overrule other valid options but admit itself
to be only an option and not the rule of the comprehensive Scriptural truth.

From Apostolic times, the Churches were congregations and groups of congregations planted by the
Apostles, Apostles' delegates, Church Fathers, etc in every geographical locality, and not merely GATHERING
as disciples in a place but properly SET IN ORDER with leadership structure (Mar 3:14; Act 14:21-23; 1Tim
2:2; Tit 1:5) as house, city, regional, or national Churches united under the leadership of jurisdictional
Bishops and Presbyters ordained as successors to the Apostles. These successors ordained by the Apostles
were both representatives of the Apostles and teachers of Apostolic Doctrine to their Churches as well as
representatives of their Churches to Apostolic College/Councils (Act 15) for guidance and later to the
Ecumenical (general/catholic) Councils (from Grk=oikoumene for “inhabited world” or Grk=katholikos for

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 “universal”) held to draw up creeds that sought to ensure doctrinal agreement with the harmonious
teaching of the whole Scriptures. There were differences of local, Hellenist or Jewish or mixed traditions as
well as wider disciplinary and doctrinal variations or even controversies but all still remained within the same
jurisdiction of Church leadership locally and in same communion together as the united, holy, apostolic
Church which is both “true” (i.e. “orthodox” NOT Greek Orthodox Church), and “worldwide” (i.e. “catholic”
NOT Roman Catholic Church).

While the Church was spreading underground during the 300 years of State persecution, several divergent
views emerged due to lack of access to apostolic teachings or epistles and poor contact with each other.
From Nicaea in 325 AD when State persecution ended under Constantine the Great, Bishops of all Diocesan
Churches in Byzantium (Greek Eastern Empire) and Rome (Latin Western Empire) met together as equals at
collegial Ecumenical Councils despite their language differences. Soon after, this collegiality of the
Ecumenical Councils was overshadowed by powerful Metropolitan Caucuses of both the Latin Pope of Rome
and the Greek Patriarch of Constantinople. Later struggle for dominance between Rome and Constantinople
caused the first rift in the 11th century. In 1054 AD the Eastern Greek (Orthodox) Church and the Western
Latin (Catholic) Church split communion due to the “filioque” controversy of 589 AD on the procession of the
Holy Spirit, marriage versus celibacy of clergy and political struggle for supremacy between the Patriarch of
Constantinople capital of Eastern Roman (Byzantium) Empire and the Pope of Rome capital of Western Holy
Roman Empire. The split became hostile when in 1204, Western Crusaders not only attacked Muslim
jihadists but also attacked to destroy or capture Eastern Churches in the Fourth Crusades.

The next split in the Western Latin Church under Rome was in the 16th century Reformation. The Reformers
whose ecclesiastical and magisterial reforms produced national Churches, protested against Rome’s
unscriptural doctrines as well as Roman dogmatic claim of apostolic monopoly and administrative
dominance of their Pope over the Patriarchs and Bishops of other national Churches. Within the Protestant
nations, more radical separatist Reformers (Anabaptist, Congregationalists, etc) also further protested
against their local Protestant Bishops and national Protestant Churches. Notice that while the magisterial
Reformers protested for nationalistic doctrinal independence from Rome, the radical separatist reformers
protested for individualistic doctrinal independence from their nations. Since the 19th century, efforts of
Ecumenical movements and the World Council of Churches have led to union of several old Protestant
Denominations in China (1927), Thailand (1934), Japan (1941), and the Philippines (1944) with the most
heralded examples being the United Church of Canada (1925), the Church of South India (1947), and the
Church of North India (1970). On the other hand, the 20th century resurgence of eccentricity, egocentrism
and commercialism has also led to more schisms and mushrooming of many new proprietary
denominations.

FORMS OF CHURCH GOVERNMENT OR POLITY

Denominations claim their own selectively preferred form of Church government is the most biblical but the
truth is that none of these is purely or comprehensively biblical. Every form of Church government in the
Church today is adaptation of some selective preferences from the Bible but has been modified to suit the
peculiarity of the Churches. There are three main forms of Church governments used in various
denominations.

1. EPISCOPACY is the Early Church form of Church government by hierarchy of ordained deacons and
priests under a Bishop (These have introduced synods involving the laity). Seen in Greek, Roman,
Anglican, Lutheran Methodist, President-Founder/General-Overseer Pentecostal Churches.

Before the Apostles passed away, they had started delegating Ordinaries to ORDER the Churches and
ORDAIN (approve, train and authorise 1Tim 3; 4:1-2) and discipline Presbyters/Bishops and Deacons

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 (1Tim 5:1, 17-22; Tit 1:5), a function the Apostles had hitherto performed by themselves (Acts 6:6;
14:23). Such apostolically delegated Monarchical Ordinaries like Timothy and Titus became the
diocesan Bishops that succeeded the Apostles and preserved the Apostolic Testimony and Tradition
about the Kingdom Gospel of Christ, Christian Scriptures and Teachings and Church Practices as they
received them (1Cor 11:2, 23; 15:3; 1Thes 2:15). These Bishops met for the Ecumenical Councils that
formulated the catholic Creeds of Christian orthodoxy in the Early Church.

2. PRESBYTERIANISM is the Reformation Era form of Church government by representative lay (ruling)
and ordained (teaching) presbyters under a hierarchical system of circuit boards/courts of
Presbyters. Seen in Reformed (Helvetic and Belgic), and Presbyterian (Scottish and Westminster)
Churches.

Each congregation founded by the Apostles had Bishops-Presbyters ordained and instituted to lead
the Churches in ministry of the Word and Prayers and Deacons constituted and appointed to serve
tables and care for the needy (Act 6:1-4; 14:23; Php 1:1) in the Churches. Presbyters of Churches
were meant by entrustment to shepherd (Pastor) and oversee (Bishop) the Churches under Christ as
their Chief Pastor and Chief Bishop (Acts 20:17, 28; 1Pet 5:3-4). The Apostles, though they were
specially entrusted with the Gospel as the Witnesses of Christ, saw themselves as belonging to the
Eldership or Presbytery in conference but as also being the Ordinaries over the Presbytery (Gal 2:7-8;
1Pet 5:1-5).

3. CONGREGATIONAL INDEPENDENCY is the radical or sectarian Reformation form of Church

government where all canonical and judicial authority is vested in the independent congregational
congresses, which also decide on ordination of Pastors and Deacon(esse)s (These have tried to unite
as regional, national and international conventions). Seen in Baptist, Congregational, Pentecostal
and Independent Churches.

While the Apostles and their delegated Ordinaries trained and ordained Presbyters/Bishops as clergy
for the custody of the Apostolic tradition (2Tim 2:1-2) and to lead in the ministry of the Word and
prayers, the congregations elected their Deacons as council for custody of their treasuries and to
serve their tables. Paul distinguished a Reputable Class of Pillars (Apostles and the Lord’s brethren)
and other Presbyters in the Jerusalem Church (Acts 15:4-6, 22-25; Gal 1:1-10) that specifically
participated in the first ecumenical council presided over by James the Lord’s brother as the primus
inter pares. They did not take directives from the congregation but spoke by the Holy Spirit on
behalf of the whole congregation of the Church and also gave circular directive to all other Churches
(Acts 15; Gal 2:1-10). The writer of Hebrews also identified leaders who bore rule over the
congregation not by lording it over the congregation but by being examples who use their authority
to offer responsible service and be honoured, obeyed and submitted to by the congregation, yet not
leaders ruled by congregation (Matt 20:25-28; 1Pet 5:1-3; Heb 13:7, 17).

So much “nicolaitan” (anticlerical and anti-hierarchy) theology is made of Peter’s application of Exod
19:5-6 to the Church and the body of believers as a ROYAL PRIESTHOOD in 1Pet 2:9-10 (see Rev 1:6;
5:10). Many seem to forget that the same God who said such to Israel also established a special
Priesthood in Israel. Just as the same Peter who quoted it also instituted a Presbyterate or
Episcopate clergy to lead the Churches in ministry of the Word of God and prayers and a Diaconate
council to serve tables from the contributions of the congregation (Acts 6:1-6).

All these are preferential modifications and peculiar adaptations of what the Apostles left behind as
documented in the Scriptures. One problem in the Church today is that denominations read their well-
meaning modifications and adaptations eisegetically into the Scriptures rather than learn apostolic
patterns exegetically from the Scripture in the context of its historical background.

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In the local congregation, the Apostles left behind two arms of Spiritual Leadership (Php 1:1; 1Pet 4:11) in
the Church of God:
1. ORACULAR CLERGY=“one who speaks”: those Ordained by certification of elder ordained
Ministers to be apostolic Pastors/Presbytery (BISHOPS or PRIESTS) for spiritual LITURGICAL
stewardship, who MINISTER the sacred MYSTERY/LOGOS according to authentically inspired
Scripture (Acts 20:26-28; 1Cor 4:1; 1Tim 3:1-7); and
2. DIACONAL LAITY=“one who serves”: those Elected by consensus of the bona-fide congregation
Members to be local Council/Board and wealthy voluntary sponsors/hosts of houses Churches
(DEACONS and HOSTS) for temporal LOGISTICAL succor, who ADMINISTER the common
TREASURY/TABLE according to common need and commonly acceptable procedure (Acts 6:2-4;
2Co 8:19-24; 1Tim 3:8-13).

This bicameral-consultation approach to spiritual leadership oversight originated from divine wisdom
revealed in the Scriptures. The beauty of this is that in moral things the Lay Council comes to the Clergy
to be ministered unto spiritually, while in temporal things the Clergy comes to the Council to be
ministered to materially (1Cor 9:11 also Rom 15:27; Gal 6:6; 1Tim 5:17).

In the past, “clericalisation” of Church Leadership gradually excluded the laity, but in recent times,
“synodisation” of Church Leadership has re-involved the laity and revived lay ministry in conformity to
apostolic tradition (1Sam 8:4-7; Acts 6:1-7; Eph 4:11-16; 3John 1-8, 12-14). There is even further

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 “nicolaitisation” tendency towards lay laissez-faire or “diotrephes-ous” lay supremacy/preeminence
over the clergy, where the laity desire to heap up preachers they would support and follow according to
their directives and their itchy desires rather than give heed to ministration according to divine
institution and purpose left behind by Christ and his Apostle (2Tim 4:1-5; 3John 9-11; Rev 2:6-7, 15-17).

Regionally, there were two patterns of itinerant ministries who were expected to maintain and therefore
sought to inquire after apostolic pattern of doctrine and practice in their ministration and administration:
 OVERSIGHT CIRCUIT ministry by ORDAINED clergy (i.e. regional Episcopacy) SUPERINTENDING
several churches and ORDAINING (recruited gifted, mature and trained) prophets, teachers and
other charismatics into the Pastoral Presbytery to “pastor-teach” each local church for spiritual
growth (e.g. Timothy and Titus 1Tim 5:19-22; 2Tim 2:2, 24; Php 2:19-22; Tit 1:5).
 CHARISMATIC MOBILE, revival ministry by gifted LAY Prophets/Prophetesses, Evangelist and the
like gifted, moving/invited from church to church, PROPHESYING to exhort congregations and
EVANGELIZING to win converts. (e.g. Agabus, Philip, Judas and Silas: Acts 8:5ff; 11:27f; 15:32; 21:8-
10).

CHURCH TRADITIONS (for authentication of Truth)

There are four main types of Church traditions on the basis for doctrinal and liturgical authentication:

1. CATHOLIC TRADITION places highest authority on traditional teachings and practices obtainable in
the historical past of the Church deemed to be reliably progressive on top of the Scriptures. (Seen in
Orthodox, Roman and High-Anglican churches).

2. EVANGELICAL TRADITION places highest authority on teachings and practices derivable from or
agreeable to plain Scriptures, regarding as unreliable for salvation and eternal verity any further
progress on top of the Scriptures. (Seen in Reformed, Presbyterian, Low-Anglican, Puritan, Lutheran,
Methodist, Baptist, Pentecostal and Charismatic churches).

3. RATIONAL LIBERAL TRADITION places highest authority on teachings and practices derivable by
human reflections and acceptable to human reason, deemed to be reliably progressive on top of the
Scriptures. (Seen in liberal Reformed, Presbyterian, Broad-Anglican, Lutheran and Methodist
churches).

4. MYSTICAL LIBERAL TRADITION places highest authority on teachings and practices derived from
revelations and leadings perceived to have come from the Holy Spirit, deemed to be reliably
progressive on top of the Scriptures. (Seen in Pentecostal and Charismatic churches and Renewal
movements within Roman, Anglican, Presbyterian, Methodist and Baptist churches).

CHURCH DENOMINATIONS AND GROUPS.

Church denominations as we know them today began from the Protestant Reformation as specially
organised expressions (or selectively distinct forms) of the Gospel of Christ’s Kingdom. They are groups of
Churches united no longer by same geographical jurisdiction but rather by same school of tradition and
particular administrative polity. In fact, Church denominations arose from agreements and disagreements
about differences in forms of Church government and traditional basis for doctrine and practice as well as
organisational allegiance. Christ and His Apostles warned (Acts 20:26-34) and prayed (John 17:10, 11, 20-24)
against the Church splitting into denominations. They founded Churches united locally by cities and regions
of their location and united ecumenically in communion and concord with other metropolitan and regional

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Churches under Christ and the Apostles despite the fact that their evolving Church governments and liturgies
were not uniform. Even doctrinal controversies, cultural differences and disagreements between Jews and
Gentiles did not lead to denominations in the Apostolic and Patristic times.

Apart from antecedent administrative and traditional differences, many modern factors have further divided
and estranged Christians from biblical saving TRUTH, not only due to doctrinal and historical standards
(TRADITIONS), but also due to cultural ideologies (THOUGHTS) and popular concerns (TRENDS) or even
financial and personality motives (TENDENCIES). Divisive or schismatic denominationalism and doctrinal
eccentricity are unnecessary and unbiblical evils that have plagued and marred the witness of the One
Universal Apostolic Church of Jesus Christ over the centuries. Christians have so much got used to
denominationalism that today they feel normal to even claim that the “Holy Spirit” now “leads” them to
break away and start another denomination or “ministry” as if they are starting up a new trade or new
business.

Unlike today’s separatist Churches where “Apostles”, “Prophets”, “President-Founders” and “General-
Oversees” who possessively administer their Churches after a business proprietorship model, all the ancient
Churches irrespective of which Apostles or Church Fathers that founded or planted them were all
geographically united by cities and regions of their location and ecumenically united in communion and
concord with other metropolitan and regional Churches under Christ and the Apostles. The ancient Churches
were united under the Apostles and their ordained successors despite the fact that their evolving Church
governments and liturgies were not uniform. Even differences and disagreements between Jews and
Gentiles did not lead to denominations; they gave up surmising and preferences to willingly accept truth that
agreed with the harmonious teaching of the whole counsel of God in all the Scriptures.

The Apostle predicted denominations as inevitable evil and warned that denominations are savage
disruptions of Christ’s blood-bought flock and selfish drawing of disciples after divisive and private interests
as though believers are business clienteles and edible flocks.
Acts 20:26-34
(26) I therefore declare to you today that I am not responsible for the blood of any of you,
(27) for I never shrank from telling you the whole plan of God.
(28) Pay attention to yourselves and to the entire flock in which the Holy Spirit has made you overseers to be shepherds of
GOD'S CHURCH, WHICH HE ACQUIRED WITH HIS OWN BLOOD.
(29) I know that when I'm gone SAVAGE WOLVES WILL COME AMONG YOU AND NOT SPARE THE FLOCK.
(30) Indeed, some of YOUR OWN MEN WILL COME FORWARD AND DISTORT THE TRUTH IN ORDER TO LURE THE DISCIPLES
INTO FOLLOWING THEM.
(31) So be alert! Remember that for three years, night and day, I NEVER STOPPED WARNING EACH OF YOU WITH TEARS.
(32) "I am now entrusting you to God and to the message of his grace, which is able to build you up and give you an
inheritance among all who are sanctified.
(33) I never desired anyone's silver, gold, or clothes.
(34) You yourselves know that I worked with my own hands to support myself and those who were with me.

According to Christ, denominational divisions would hinder the Church from that divinely desired unity that
leads to divine glory, from that divinely apportioned perfection or completeness and from that extraordinary
divine love. Denominational divisions constitute a refusal to say AMEN to Christ valedictory prayer for His
Church.
John 17:10-11
(10) All that is mine is yours, and what is yours is mine, and I have been glorified in them.
(11) I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, protect them by your
name, the name that you gave me, so THAT THEY MAY BE ONE, as we are one.
John 17:20-24
(20) "I ask not only on behalf of these, but also on behalf of those who will believe in me through their message,
(21) THAT THEY MAY ALL BE ONE. Just as you, Father, are in me and I am in you, MAY THEY ALSO BE ONE in us, so that the
world may believe that you sent me.
(22) I have given them the glory that you gave me, so THAT THEY MAY BE ONE, just as we are one.
(23) I am in them, and you are in me. MAY THEY BE COMPLETELY ONE, so that the world may know that you sent me and
that you have loved them as you loved me.

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(24) Father, I want those you have given me to be with me where I am and to see my glory, which you gave me because
you loved me before the creation of the world.

Updated April 25, 2014

by Ven. Dr. I. U. Ibeme
Copyright © PriscAquila Publishing, Maiduguri, Nigeria.
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