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Denominationalism, the division of Christianity into distinct groups or sects such as Baptists, Methodists, Catholics, Presbyterians, and Pentecostals, has become a hallmark of modern Christian practice. These denominations often differ in doctrine, worship styles, governance, and interpretations of Scripture, leading to fragmented communities that sometimes compete or conflict with one another. While proponents of denominationalism argue that it allows for diversity and freedom of belief, a careful examination of the Bible reveals that such divisions contradict the core teachings of Jesus Christ and the apostles.

One of the most compelling arguments against denominationalism is the Bible’s repeated call for unity among believers. Jesus Himself prayed fervently for the oneness of His followers in John 17:20-23:

“I do not ask for these only, but also for those who will believe in me through their word, that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me.”

Here, Christ links the unity of believers directly to the credibility of His mission. Denominational divisions, by creating barriers between groups, hinder this witness to the world. If Christians are splintered into competing factions, how can the unbelieving world see the divine harmony Jesus described?

This theme of unity is echoed in the epistles. In Ephesians 4:4-6, the apostle Paul outlines the foundational elements of the faith:

“There is one body and one Spirit, just as you were called to the one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all and through all, and in all.”

Paul’s use of “one” seven times in this passage underscores an indivisible church. Denominationalism, with its multiple “faiths” or interpretations leading to separate organizations, fractures this “one body.” For instance, debates over baptism whether immersion, sprinkling, or infant versus adult have led to entire denominations forming around these differences, directly contradicting Paul’s vision of a singular baptism and faith.

Furthermore, the early church in the Book of Acts provides a model of unified community living. Acts 2:44-47 describes believers who:

“were together, and had all things in common.”

Selling possessions to meet needs and devoting themselves to the apostles’ teaching, fellowship, breaking of bread, and prayer. There were no separate “denominations” based on preferences or doctrinal nuances; instead, there was a collective devotion to Christ. Acts 4:32 reinforces this:

“Now the multitudes of those who believed were of one heart and one soul; neither did anyone say that any of things he possessed was his own, but they had all things in common.”

Denominationalism, by institutionalizing differences, erodes this communal oneness, replacing it with loyalty to human led organizations rather than to Christ alone.

The New Testament not only promotes unity but explicitly condemns divisions, which are the root of denominationalism. In 1 Corinthians 1:10-13, Paul addresses the Corinthian church’s factions:

“Now I plead with you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgment. For it has been declared to me concerning you, my brethren, by those of Chloe’s household, that there are contentions among you. Now I say this, that each of you says, “I am of Paul,” or “I am of Apollos,” or “I am of Cepheus,” or “ I am of Christ.” Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?

The Corinthians were aligning themselves with different leaders like Paul, Apollos, or Cephas, much like modern Christians identify as “Lutheran” or “Calvinist.” Paul equates this with dividing Christ Himself, a severe rebuke that applies equally to today’s denominational labels.

Paul continues this warning in 1 Corinthians 3:3-4:

“For you are still carnal. For where there are envy, strife, and divisions among you, are you not carnal and behaving like mere men? For when one says, “I am of Paul,” another, “I am of Apollos,” are you not carnal?

He attributes such divisions to carnality, not spirituality, suggesting that true maturity in Christ leads to unity, not separation. Denominationalism often arises from similar “human” impulses: pride in unique doctrines, historical grievances, or cultural preferences rather than from biblical mandates. For example, the Protestant Reformation, while addressing valid concerns like corruption in the Catholic Church, ultimately led to further splintering, creating thousands of denominations today. This proliferation stands in stark contrast to Paul’s plea for agreement and unity.

Even in Galatians 5:20-21, Paul lists

“idolatry, sorcery, hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies (divisions), envy, murders, drunkenness, revelries, and the like; of which I tell you before hand, just as I also told you in times past, that those who practive such things will not inherit the kingdom of God.”

The Greek word for “divisions” (haireseis) is the root of the English “heresy,” implying that persistent factionalism is not just unwise but spiritually dangerous. Denominationalism, by formalizing these divisions into separate institutions, risks fostering the very dissensions Paul warns against.

Scripture presents the church as a universal, invisible body of all true believers, not a collection of competing organizations. In Matthew 16:18, Jesus declares,

“I will build my church, and the gates of Hades shall not prevail against it”

Note the singular “church” (ekklesia), which refers to the called-out assembly of believers worldwide, not multiple churches divided by doctrine. The apostles’ letters were addressed to “the church” in various cities (e.g., “the church of God that is in Corinth” in 1 Corinthians 1:2), emphasizing local expressions of a single, global entity.

Denominationalism deviates from this by creating man-made structures that prioritize secondary issues over essential truths. While the Bible allows for diversity in non-essential matters (Romans 14:1-6 encourages acceptance on disputable issues like food or holy days), it does not endorse separation over them. 

In conclusion, denominationalism is not biblical. It contradicts the New Testament’s insistent calls for unity, its condemnation over factionalism, and the departure from the model of a singular, universal church. By moving away from denominationalism toward biblical unity, Christians can better fulfill Jesus’ prayer that “they may all be one… so that the world may believe.”