In the 19th century the term Free Church was applied in Great Britain to those Protestant bodies that did not conform to the establishment, such as Congregationalists, Methodists, and Baptists (and Presbyterians in England), but since that time it has come into usage among the counterparts to these churches in the United States, where each of them has grown larger than its British parent body. Just as the Reformed denominations go beyond both Anglicanism and Lutheranism in their independence of Roman Catholic traditions and usages, so the Free Church denominations have tended to reject some of the Roman Catholic remnants also present in classical Presbyterian worship and theology. Baptists and Congregationalists see the local congregation of gathered believers as the most nearly adequate visible representation of Christ’s people on earth. The Baptist requirement of free personal decision as a prerequisite of membership in the congregation leads to the restriction of baptism to believers (i.e., those who have made and confessed such a decision of faith) and therefore to the repudiation of infant baptism, and this in turn leads to the restriction of Communion at the Lord’s Supper to those who have been properly baptized. In Methodism the Free Church emphasis upon the place of religious experience and upon personal commitment leads to a deep concern for moral perfection in the individual and for moral purity in the community. The Disciples of Christ, a Free Church that originated in the United States, makes the New Testament the sole authority of doctrine and practice in the church, requiring no creedal subscription at all; a distinctive feature of their worship is their weekly celebration of Communion. Emphasizing as they do the need for the continuing reformation of the church, the Free Church denominations have, in most (though not all) cases, entered into the activities of interchurch cooperation and have provided leadership and support for the ecumenical movement. This cooperation—as well as the course of their own historical development from spontaneous movements to ecclesiastical institutions possessing many of the features that the Free Church founders had originally found objectionable in the establishment—has made the question of their future role in Christendom a central concern of theirs on both sides of the Atlantic.
In addition to these major divisions of Protestantism, there are other churches and movements not so readily classifiable; some of them are quite small, but others number millions of members. Some, such as the Society of Friends (or Quakers), known both for their cultivation of the “Inward Light” and for their pacifism, maintain a Christian identity. Pentecostal and Charismatic churches, which profess to return to the primitive church and subordinate liturgy to the direct experience of the Holy Spirit, were among the fastest-growing forms of Christianity by the early 21st century. Christian Science (formally the Church of Christ, Scientist) combines Christian teachings with spiritual healing. Others began within Protestant movements but no longer consistently identify themselves as Christian. For example, the Unitarian Universalist Association (UUA) identifies itself as a creedless association of congregations that maintain particular principles and respect and revere their Christian roots while placing primacy on the individual’s spiritual search. Unity grew out of the teachings promulgated by the Unity School of Christianity, founded by the spiritual healers Charles and Myrtle Fillmore, but it has been a nondenominational religious movement since the mid-20th century.
Still other movements generally maintain, at least in their mainstream varieties, a Christian identity that is not generally recognized by Christians the world over as being in line with Christian orthodoxy. The most prominent example is Mormonism, which emerged in the early to mid-19th century amid the religious (overwhelmingly Protestant and revivalist) ferment of the Second Great Awakening in the United States. Mormonism was sparked by the divine revelations supposedly received by Joseph Smith, who is regarded by Mormons as a prophet. It maintains an expanded body of Scripture—claiming not only the Old and New Testaments of the traditional Bible but also the Book of Mormon and the Doctrine and Covenants—and in some branches has practiced temple marriages, proxy baptism of the dead, and polygamy (the latter was largely confined to smaller Mormon fundamentalist churches in the Midwest and Rocky Mountains from the mid-20th century). The Church of Jesus Christ of Latter-day Saints (LDS), the largest branch of mainstream Mormonism, rejected polygamy in the late 19th century and began emphasizing its Christian heritage in the late 20th century. The second mainstream branch of Mormonism, the Community of Christ—formerly the Reorganized Church of Jesus Christ of Latter Day Saints, founded by Joseph Smith III, the prophet’s son—never adopted the elaborate temple ceremonies, proxy baptisms, polygamy, and other traditions that came to demarcate Mormonism from the rest of Christianity, maintaining a largely orthodox Christian identity since its founding.
Separately and together, these groups illustrate how persistent has been the tendency of Christianity since its beginnings to proliferate parties, sects, heresies, and movements. They illustrate also how elusive is the precise demarcation of Christendom, even for those observers whose definition of normative Christianity is quite exact. Jaroslav Jan Pelikan Matt Stefon Christian doctrine The nature and functions of doctrine
Indirectly or directly, Jesus and his Apostles left their principal—though perhaps not their only—records in the writings of the New Testament, the canonical texts that form the second part of the Christian Bible, which also includes the Hebrew Scriptures, or (in the Christian view) the Old Testament. The basic meaning of the term doctrine is “teaching.” Christian doctrine, accordingly, is the attempt to state in intellectually responsible terms the message of the gospel and the content of the faith it elicits. The doctrine, therefore, encompasses both the substance of what is taught and the act of setting that substance forth. While a certain reticence is appropriate in the face of the transcendent mystery of God, Christians hold that God has revealed himself sufficiently to allow and require truthful speech about him and his ways. Thus, Christian talk of God claims to be a response to the divine initiative, not simply a record of humanly generated experience. As Hilary of Poitiers wrote in the mid-4th century in his On the Trinity (IV.4), “God is to be believed when he speaks of himself, and whatever he grants us to think concerning himself is to be followed.”