Introduction
You have have heard it over and over, “we have the right understanding”, or “submit to our church or else face hell”, and many other statements across the Christian spectrum of faith. Is Orthodox the way? is Catholicism the way? is Lutheran right? Is Anglican the correct mix? Is Pentecostal accurate on how we interact with God? How do we know what and if to follow to make sure we do the right thing?
These are constant questions that have been in all followers of Christ mind to a degree. To say this “one” way is the only way to submit to is a bold claim by any means. I want to start off this post by saying there are united doctrines that are considered non negotiable throughout Christianity and the different denominations. Firstly, The Deity of Jesus Christ. He is both God and man. The Trinity, One God is three persons (Father, Son, Holy Spirit). The death, burial, and resurrection of Christ. Salvation by grace through faith. The Authority and Inspiration of Scripture. The second coming of Christ. The Sinfulness of Humanity and the Need for Redemption.
These are all foundations of Christianity as a whole by all denominations. It is important to note that different denominations may have different views of what these things look like or our role in them but nonetheless these are foundational. So this post will explore each denomination more in depth to hopefully shed some light on fellow brothers and sisters in Christ. This will be EXTENSIVE and going over the main branches of Christianity.
Lets begin.
Eastern Orthodox
Claims to be the one true church tracing its roots directly to the apostles and early church fathers.
The Eastern Orthodox Church sees itself not as a branch of Christianity, but as the original Church established by Jesus Christ and His apostles. Its ecclesiology is built upon apostolic succession, with bishops who can trace their ordination back through an unbroken line to the apostles themselves. This belief is affirmed in creeds such as the Nicene Creed, developed at the First Council of Nicaea (325 AD) and expanded at the First Council of Constantinople (381 AD). The Orthodox Church did not experience the same reformations or structural ruptures as the Western Church, and therefore considers itself the faithful continuation of the early church described in Acts and upheld by the early Church Fathers, including Athanasius, Basil the Great, and John Chrysostom. This continuity is foundational to Orthodox identity.
Focuses heavily on mysticism, teaching that God’s essence is unknowable, but His energies can be experienced through prayer, the sacraments, and other spiritual practices.
Orthodox theology draws a clear distinction between God’s essence (ousia), which is entirely transcendent and unknowable, and His energies (energeia), through which He interacts with the world. This theological distinction was articulated most fully by Gregory Palamas in the 14th century during debates with Barlaam of Calabria, a Western-leaning monk who denied the possibility of experiencing God directly. Palamas defended the monastic practice of hesychasm, a form of contemplative prayer, arguing that the saints truly experience God through His uncreated energies. This mystical tradition remains central to Orthodox spirituality, which emphasizes inner stillness, the Jesus Prayer (“Lord Jesus Christ, Son of God, have mercy on me, a sinner”), and an experiential relationship with God, rather than solely intellectual understanding.
Rejects the Filioque, believing that the Holy Spirit proceeds from the Father alone, not from both the Father and the Son.
The Filioque clause (“and the Son”) was a major doctrinal addition made by the Western Church to the Nicene Creed without an ecumenical council. The original Greek version of the Creed, still used by the Orthodox Church, states that the Holy Spirit “proceeds from the Father.” The addition of “and the Son” (Latin: Filioque) by the Latin Church was condemned by Eastern theologians as both theologically incorrect and procedurally improper. Orthodox theology, based on passages such as John 15:26, holds that the Spirit proceeds eternally only from the Father, maintaining the monarchy of the Father within the Trinity. This theological disagreement was one of the primary issues that led to the Great Schism of 1054, when the Eastern and Western churches formally broke communion.
Views salvation as theosis—becoming more and more like God through union with Him.
Unlike the Western focus on legal justification, the Orthodox Church emphasizes theosis (deification), a transformative process by which a person becomes united with God and partakes of the divine nature (2 Peter 1:4). The goal of Christian life is not merely to be saved from sin but to be restored to the image and likeness of God, growing in holiness and communion with Him. This process involves synergy between divine grace and human free will. The sacraments, prayer, fasting, and participation in the liturgical life of the Church are seen as means of grace that guide believers on this path of spiritual transformation. Saints are revered not just as moral examples but as living proofs of theosis.
Emphasizes the importance of the Holy Tradition.
Orthodox Christianity holds that Holy Tradition is the life of the Holy Spirit in the Church, encompassing not only Scripture but also the writings of the Church Fathers, the ecumenical councils, the liturgical life, and the living experience of the faithful throughout the centuries. While Scripture is central and inspired, it is interpreted within the context of this Tradition. The Orthodox Church believes that this body of Tradition was handed down from the apostles and preserved without innovation. The Church sees itself not as an institution that creates doctrine, but as the guardian of the apostolic faith.
Places great emphasis on the Divine Liturgy, especially the Eucharist, where the bread and wine are believed to truly become the Body and Blood of Christ.
The Divine Liturgy—especially that of St. John Chrysostom—is the center of Orthodox worship. The Eucharist is not symbolic but is believed to be a real and mystical transformation (called metousiosis) of the bread and wine into the actual Body and Blood of Jesus Christ. Participation in the Eucharist is seen as the ultimate act of communion with God and the Church. The liturgy is highly ceremonial and rooted in ancient forms, featuring incense, chant, icons, and elaborate vestments. The structure of the liturgy is not just ritual but theology in action, echoing the heavenly worship described in Revelation 4-5.
Uses icons as windows to connect with the divine.
Icons are deeply integral to Orthodox worship and theology. They are not merely religious art but are seen as windows into heaven—tools that help the faithful perceive and commune with the spiritual realities they depict. The use of icons was defended during the Iconoclastic Controversy (8th–9th centuries), particularly at the Seventh Ecumenical Council (Second Council of Nicaea, 787), which affirmed the veneration (not worship) of icons as a legitimate expression of faith in the Incarnation. Icons depict Christ, the Theotokos (Mary), saints, and biblical events, and are often kissed, bowed before, and used in prayer, not as idols but as manifestations of the spiritual realm.
Oriental Orthodox
Includes several ancient churches, such as the Armenian Apostolic Church, Coptic Orthodox Church (Egypt), Ethiopian Orthodox Church, Syriac Orthodox Church, and others.
The Oriental Orthodox Communion consists of some of the oldest Christian bodies in the world, all of which split from the broader Christian community following the Council of Chalcedon in 451 AD. These churches include the Coptic Orthodox Church of Alexandria, the Armenian Apostolic Church, the Ethiopian Orthodox Tewahedo Church, the Eritrean Orthodox Church, the Syriac Orthodox Church, and the Malankara (Indian) Orthodox Syrian Church. Despite geographic and cultural diversity, they share a theological and sacramental unity. Each church developed rich local traditions while maintaining fidelity to the apostolic faith. Their separation from other Christian communions was not due to core doctrinal differences in Christ’s divinity or humanity, but rather terminology and theological interpretation related to the nature of Christ.
Shares many similarities with the Eastern Orthodox Church; both have ancient traditions, rich liturgy, and a focus on mystery and spiritual experience.
While the Oriental Orthodox are distinct from the Eastern Orthodox, they are remarkably similar in their spiritual orientation, liturgical structure, and ecclesiastical life. Both traditions are rooted in the early Church, draw from the writings of the Church Fathers, and emphasize a sacramental and mystical understanding of salvation. The Divine Liturgy in both communions is reverent, poetic, and symbolic, often conducted in ancient languages such as Coptic, Syriac, Ge’ez, or Armenian. The liturgical calendar, icons or sacred imagery, and ascetical practices like fasting and prayer are deeply important in both traditions. In recent years, both churches have engaged in ecumenical dialogue, affirming a shared apostolic faith despite historic differences in Christological terminology.
Believes Christ has one united nature—fully divine and fully human at the same time. This is called miaphysitism.
A core theological distinction of the Oriental Orthodox is their belief in miaphysitism—a Christological position that affirms “one united nature out of two” in the person of Jesus Christ, fully divine and fully human, without confusion, without change, without division, and without separation. This position is based on the teachings of St. Cyril of Alexandria, who used the phrase “mia physis tou Theou Logou sesarkōmenē” (“one nature of the Word of God incarnate”). Miaphysitism is not to be confused with monophysitism, which was condemned for teaching that Christ had only a divine nature. The Oriental Orthodox hold that Christ is one person, the Word made flesh, with both natures perfectly united. They rejected the Chalcedonian Definition, which they believed compromised this unity, leading to the schism.
In contrast, Eastern Orthodox believe Christ has two distinct natures, one fully divine and one fully human, united in one person.
The Council of Chalcedon (451 AD) defined the doctrine of the two natures of Christ (dyophysitism): that Jesus is one person in two distinct natures—divine and human—”without confusion, without change, without division, and without separation.” This Chalcedonian Christology became the standard in both the Eastern Orthodox and Roman Catholic traditions. The Oriental Orthodox rejected this formulation, not because they deny Christ’s humanity or divinity, but because they believed Chalcedon overstressed the division between the two natures. Although both traditions affirm the full divinity and full humanity of Christ, they have expressed it differently, which led to centuries of misunderstanding. Modern ecumenical efforts have helped clarify that these differences are largely linguistic and theological rather than foundational heresies.
Worship is deeply traditional and varies by region. But all emphasize liturgy, fasting, and strong community ties.
Each Oriental Orthodox church has its own liturgical language, style, and music, yet all maintain deeply traditional worship centered on the Eucharist, scripture, and prayer. The Coptic liturgy, for example, uses the Liturgy of St. Basil and includes elaborate chant, incense, and processions. The Ethiopian Orthodox employ the ancient Ge’ez language and are known for extensive fasting periods and vibrant, dance-like liturgical celebrations. Across all Oriental churches, worship involves the full participation of the body and senses, reflecting their theology of incarnational faith. Fasting is a spiritual discipline practiced rigorously—some churches fast up to 200 days a year. Community is also vital, with the local church seen as an extended family, providing social, spiritual, and sometimes economic support to its members. Martyrs, saints, and monasticism are also central to their identity, especially in regions where Christianity has faced persecution.
Roman Catholic Church
Claims to be the one true Church.
The Roman Catholic Church asserts that it is the one, holy, catholic, and apostolic Church established by Jesus Christ. This claim is rooted in its understanding of apostolic succession and the visible, institutional unity of the Church under the bishop of Rome, the Pope. Catholic theology teaches that outside the fullness of this Church, founded by Christ and guided by the Holy Spirit, no other Christian body maintains the same complete access to the sacraments, sacred tradition, and magisterial authority. This belief was codified in documents like Lumen Gentium (Second Vatican Council), which acknowledged that elements of truth exist outside of Catholicism, but maintained that the fullness of the means of salvation subsists in the Roman Catholic Church.
Believes Jesus made Saint Peter the leader of the Church. Peter received the “keys to the kingdom,” making him the first Pope.
Catholics interpret Matthew 16:18–19—“You are Peter, and on this rock I will build my Church… I will give you the keys of the kingdom of heaven”—as Christ appointing Peter as the earthly leader of His Church. The phrase “rock” (Greek: petra) is linked to Peter’s name (Greek: Petros), and the “keys” are seen as a symbol of governing authority. According to Catholic tradition, Peter became the first bishop of Rome and was martyred there. This primacy forms the theological foundation of the papacy, and Peter’s unique role is emphasized in early Christian writings, including those by Church Fathers like Ignatius of Antioch, Irenaeus, and later Augustine.
The authority of the Pope is passed down through apostolic succession. This unbroken line of leadership is known as the Papacy.
The doctrine of apostolic succession teaches that Christ gave His authority to the apostles, who passed it on to their successors, the bishops. The Pope, as Bishop of Rome, is regarded as the successor of Peter and the visible head of the Church on Earth. This continuous line of bishops, tracing back to the apostles, is believed to preserve doctrinal truth and sacramental validity. The First Vatican Council (1870) defined the doctrine of Papal Infallibility, stating that when the Pope speaks ex cathedra (from the chair of Peter) on matters of faith and morals, he is preserved from error—not because of personal holiness but through the Holy Spirit guiding the Church.
Emphasizes reason, structure, and understanding, compared to the Orthodox focus on mystery.
Catholic theology has historically placed a strong emphasis on rationality and scholastic thought, especially through figures like St. Augustine, St. Anselm, and St. Thomas Aquinas. Aquinas’s Summa Theologiae systematically approached theology using logic and Aristotelian philosophy, shaping the Church’s approach to doctrine for centuries. The structure of Catholicism—doctrinal, hierarchical, and legal—reflects this intellectual rigor. While Catholicism does not deny mystery, it seeks to harmonize faith and reason, a balance especially emphasized in Fides et Ratio (1998) by Pope John Paul II, which upheld reason as a gift from God that leads to a deeper understanding of divine truth.
Salvation involves both faith and works.
Catholic soteriology teaches that salvation is by God’s grace, received through faith, but that works play a necessary role in cooperating with that grace. Drawing from James 2:24 (“a person is justified by works and not by faith alone”) and the writings of the early Church, Catholics believe that faith must be active and expressed through love, obedience, sacraments, and good works. The Council of Trent (1545–1563), which responded to the Protestant Reformation, affirmed that justification begins with God’s grace and includes human cooperation, rejecting the idea of “faith alone” (sola fide) as the sole means of salvation.
Veneration of Mary and the saints is central. They are honored as holy examples and intercessors.
Catholics venerate (not worship) Mary and the saints, believing they are united with Christ in heaven and can intercede for the faithful. Mary holds a special place as the Mother of God (Theotokos) and was declared Immaculate (free from original sin) and assumed into heaven by Church dogma. The saints are regarded as models of holiness and evidence of the transformative power of God’s grace. Practices such as praying for intercession, celebrating feast days, and venerating relics stem from early Christian traditions and are rooted in a belief in the communion of saints (Hebrews 12:1, Revelation 5:8).
Worship is highly structured, centered on the Mass with liturgy, Scripture, and the Eucharist at its heart.
The Mass is the centerpiece of Catholic worship. It is a liturgical celebration that includes readings from Scripture, a homily, prayers, and the Eucharist, which Catholics believe becomes the actual Body and Blood of Christ through transubstantiation. This belief is grounded in passages like John 6:51–58 and the accounts of the Last Supper. The Roman Rite is the most common liturgical form, though other rites (e.g., Byzantine, Maronite) exist within the Church. The structure, repetition, and sacral language of the liturgy aim to lift the worshipper out of the everyday and into the divine mystery. Sunday obligation, liturgical seasons (like Lent and Advent), and sacraments such as Confession and Confirmation are essential aspects of Catholic spiritual life.
Baptist
Rejects infant baptism; believes that baptism should only happen when a person is old enough to choose it for themselves.
A hallmark belief of the Baptist tradition is believer’s baptism—the conviction that baptism should only be administered to those who are able to make a conscious, personal profession of faith in Jesus Christ. This practice stands in contrast to infant baptism, which is common in many other Christian denominations. The Baptist rejection of infant baptism is rooted in their understanding of the New Testament model, particularly in Acts, where baptism follows a personal response to the gospel (Acts 2:38, Acts 8:36–38). This belief developed in the 17th century among English separatists who sought to reform what they saw as unbiblical traditions within the Church of England. Early Baptists viewed infant baptism as a remnant of state church control and believed it undermined the voluntary nature of Christian faith.
Baptism is seen as a personal statement of faith. It symbolizes being “born again” and is done after someone has already decided to follow Jesus.
For Baptists, baptism is not a sacrament that conveys saving grace but an ordinance—a symbolic act of obedience and identification with Christ. It represents the believer’s death to sin, burial with Christ, and resurrection to new life (Romans 6:3–5). It is a public declaration of an internal transformation that has already occurred through faith and repentance. Because of this, baptism is always by full immersion, which visually and physically conveys the spiritual truths it represents. This emphasis on personal conversion aligns with the Baptist belief in regeneration—the necessity of being “born again” (John 3:3)—as the defining mark of a true Christian.
Do not believe baptism itself makes someone a Christian; instead, it’s a public declaration of a faith that already exists.
Baptists strongly reject the idea that baptism confers salvation or transforms someone into a Christian. They hold that salvation is by grace through faith alone (Ephesians 2:8–9), and baptism follows as a response to that saving grace, not a cause of it. This understanding developed in response to sacramental views held by both the Catholic and some Protestant traditions, which connect baptism more directly to justification. For Baptists, baptism is an act of obedience, not a means of grace. It is a sign to the world of the believer’s allegiance to Jesus Christ and their inclusion in the community of faith.
Emphasizes a direct, personal relationship with God; church structure and rituals are secondary to one’s individual faith.
A key Baptist belief is the priesthood of all believers—the idea that every Christian has direct access to God through Jesus Christ, without the need for a human mediator or priest (1 Peter 2:9). This has led to a focus on personal conversion, private prayer, and individual spiritual responsibility. While Baptists do gather in local churches and have pastors and deacons, they strongly affirm congregational governance, meaning each local church is autonomous and self-governed. Denominational structures are loose or voluntary, and spiritual authority lies not in hierarchy or tradition but in the shared faith of the congregation. Rituals and liturgical formality are kept to a minimum to avoid distracting from genuine spiritual experience.
Believes in the authority of the Bible alone. Every believer is encouraged to read and interpret scripture personally.
Baptists are committed to Sola Scriptura, the Reformation principle that the Bible alone is the ultimate authority for faith and practice. This belief has led to a high value on biblical literacy, preaching, and personal Bible study. While pastors and teachers play important roles, each believer is encouraged to interpret Scripture responsibly, guided by the Holy Spirit. Historically, this emphasis on Scripture alone contributed to the Baptist resistance to creeds, councils, and church traditions that might impose uniform interpretations. Instead, confessions of faith (like the 1689 London Baptist Confession) are used as summaries of belief rather than binding creeds.
They say that the Lord’s Supper is purely symbolic.
Baptists view the Lord’s Supper—also called Communion—as the second of two ordinances (along with baptism) instituted by Jesus. They believe it is a memorial of Christ’s death and not a sacrament that imparts grace or involves a mystical presence. This position is based on Jesus’ words, “Do this in remembrance of Me” (Luke 22:19), which they interpret literally. While reverently practiced, the Lord’s Supper in Baptist churches lacks the sacramental theology found in Catholic, Orthodox, or even Lutheran traditions. The elements (bread and cup) remain just that—symbols—and their power lies in what they represent, not in any transformation.
Worship tends to be simple and focused on Scripture.
Baptist worship services are typically non-liturgical, centering on Scripture reading, preaching, prayer, and singing hymns or contemporary worship music. The simplicity reflects their theological priorities: making the Word of God accessible, ensuring clarity in the gospel message, and promoting congregational participation. There is often an emphasis on the sermon as the central moment of the service, with the expectation that it will be rooted in Scripture and lead to life application. While styles vary—from traditional hymnals to modern bands—the underlying principle remains a focus on authentic expression of faith rather than ornate ritual.
Anglican
Seeks to balance tradition, reason, and scripture. The Anglican approach aims to bring together the strengths of the three elements in their faith and practices.
Anglican theology is often described through the “three-legged stool” metaphor—Scripture, tradition, and reason—a model popularized by 16th-century theologian Richard Hooker. This framework asserts that Scripture is the primary source of authority, but it must be interpreted in light of church tradition and with the use of reason. This balance allows Anglicanism to be both rooted in historical Christianity and open to intellectual inquiry and contextual application. The approach seeks not to create contradictions but to maintain faithfulness while addressing modern questions. This blend has enabled the Anglican Communion to engage both ancient liturgy and contemporary culture with thoughtful reflection.
Eclectic in nature. Draws the best aspects from both Catholic and Protestant traditions, leading to a diversity of beliefs within the Church. Some Anglicans lean more Catholic, while others lean more Protestant.
The Anglican Church, also known as the Church of England, originated during the English Reformation under King Henry VIII in the 16th century. When the English monarch broke from the Roman Catholic Church in 1534 over issues of authority (notably the Pope’s refusal to annul Henry’s marriage), the Church of England retained much of its Catholic structure but adopted Protestant theology in varying degrees. As a result, Anglicanism became a “via media” (middle way) between Catholicism and Protestantism. This has produced a wide spectrum within Anglicanism: High Church Anglicans emphasize liturgy, sacraments, and apostolic succession, while Low Church Anglicans may favor evangelical preaching, simplified services, and personal conversion. This diversity is both a strength and a source of internal theological tension.
Authority lies in Scripture, but with room for tradition and reason.
While Scripture holds the highest authority in Anglican belief, tradition and reason serve important interpretive roles. Anglicans believe the Bible contains all things necessary for salvation (as stated in the Thirty-Nine Articles, a foundational doctrinal statement from the 16th century), but they also rely on the historic creeds (Apostles’, Nicene, and Athanasian), the writings of the early Church Fathers, and the collective wisdom of the Church through the centuries. Reason plays a distinctive role, encouraging theological reflection and ethical engagement in a way that is both faithful and intellectually honest. This openness has allowed Anglicanism to be deeply academic while remaining accessible to laypeople.
Practices and worship can vary widely. Some Anglican Churches have a liturgical, formal style of worship similar to Catholicism, while others are more informal and Protestant in approach.
Anglican worship is diverse, ranging from the ornate rituals of Anglo-Catholic parishes to the more relaxed, sermon-focused services of evangelical Anglican churches. The common thread across most Anglican churches is the use of the Book of Common Prayer (BCP), originally compiled by Thomas Cranmer in 1549. The BCP provides liturgical structure for services like Morning and Evening Prayer, Holy Communion, weddings, funerals, and more. In high-church settings, worship includes vestments, incense, chanted prayers, and genuflection—elements almost indistinguishable from Catholic Mass. In contrast, low-church services may feature expository preaching, contemporary music, and spontaneous prayer. This liturgical flexibility reflects Anglicanism’s global reach and commitment to accommodating cultural contexts while maintaining theological core.
Recognizes two main sacraments: Baptism and Holy Communion.
Anglicans recognize seven traditional sacraments, but only two—Baptism and Holy Communion (the Eucharist)—are considered “sacraments of the Gospel”, directly instituted by Christ. These are universally practiced and considered necessary for Christian life and obedience. Baptism, often administered to infants but also practiced for adult converts, is viewed as the means of entering into the covenant community of the Church. The Eucharist is celebrated regularly, with views on Christ’s presence ranging from spiritual real presence to more symbolic interpretations, depending on the theological leaning of the parish. Other rites like confirmation, marriage, ordination, confession, and anointing of the sick are honored but are not considered essential in the same sacramental sense. This sacramental theology maintains both a reverence for divine grace and room for doctrinal diversity.
Methodist
Builds on the Anglican foundation of Scripture, tradition, and reason. Methodism adds experience as a fourth key element, known as the Wesleyan Quadrilateral.
Methodism retains its theological roots in Anglicanism, particularly in its commitment to Scripture, tradition, and reason. However, John Wesley, the 18th-century Anglican priest and founder of Methodism, introduced a fourth interpretive lens: experience. This model became known as the Wesleyan Quadrilateral, a framework for theological reflection that integrates Scripture as the primary authority, interpreted with the help of church tradition, rational thought, and the personal and communal experience of God’s grace. Wesley believed that the Holy Spirit’s activity in the believer’s life—especially in the form of assurance, conviction, and sanctification—provided meaningful evidence of God’s truth at work. This emphasis allows Methodism to maintain doctrinal roots while engaging the lived reality of faith in ever-changing contexts.
Emphasizes a spiritually active faith. John Wesley, the founder, wanted the Anglican Church to be more focused on a personal spiritual experience and the active work of the Spirit.
John Wesley’s revival movement began within the Church of England but was sparked by his concern over the spiritual lethargy and formalism of 18th-century Anglicanism. He longed for a vibrant, personal faith in Christ, one marked by inner transformation and outward holiness. His preaching emphasized conversion, the new birth, and sanctification—not merely church membership or participation in sacraments. Wesley famously organized believers into “methodical” societies, bands, and classes for accountability, prayer, and mutual encouragement, which gave rise to the name “Methodist.” His emphasis on discipleship and active faith—including visiting the sick, feeding the poor, and prison ministry—formed the core of the Methodist revival and remains central to Methodist identity today.
The Holy Spirit plays a central role for Methodists. They believe the Holy Spirit provides guidance, strength, and the “method” for living a righteous life.
The Holy Spirit is essential in Methodist theology, not only as the third person of the Trinity but as the active agent of transformation in the believer’s life. Methodists teach that the Spirit begins working in a person’s heart even before conversion, a concept called prevenient grace—God’s grace that “goes before,” awakening the soul to seek Him. Once a person responds in faith, the Spirit provides justifying grace, and continues to work through sanctifying grace, empowering believers to grow in holiness and obedience. The Holy Spirit is also seen as the source of assurance, giving believers confidence of their salvation and enabling a disciplined walk in righteousness—a spiritual method, consistent with Wesley’s teachings on personal piety and communal holiness.
Fire is often used in Methodist symbols. It represents the Holy Spirit’s power, as fire is associated with God’s presence and the Spirit’s transformative work.
The cross and flame emblem, widely recognized in the United Methodist Church, vividly represents the denomination’s theological emphasis. The flame draws from Acts 2:3, where the Holy Spirit appears as tongues of fire at Pentecost. In Methodist theology, fire symbolizes the purifying and empowering presence of the Spirit in the believer’s life. It is also reflective of the “strangely warmed heart” experience John Wesley described after his conversion on Aldersgate Street in 1738—an encounter that became symbolic of Spirit-filled transformation. Fire, therefore, is not just imagery but a core symbol of divine encounter, passionate worship, and the Spirit’s ongoing work in sanctification.
Teaches the possibility of Christian perfection. John Wesley taught that Christians can reach a point where their hearts are so aligned with God’s will that they no longer intentionally sin.
One of Wesley’s most distinctive theological contributions is the doctrine of Christian perfection, also known as entire sanctification. Wesley taught that through the power of the Holy Spirit, a believer could come to a state where love for God and neighbor so filled the heart that willful sin was no longer committed. This teaching, based on scriptures like Matthew 5:48 and 1 Thessalonians 5:23–24, does not claim that Christians become perfect in knowledge or judgment, but that their intentions and desires can be wholly devoted to God. While controversial, this belief reflects Wesley’s deep conviction that salvation is more than forgiveness—it is transformation into the image of Christ. Though not all Methodists agree on the exact application of this doctrine today, the emphasis on holiness of heart and life remains a core part of Methodist spirituality.
Pentecostal
Central belief in the baptism of the Holy Spirit. This experience empowers believers to live more fully for God and is often accompanied by speaking in tongues.
Pentecostalism places at its center the doctrine of the baptism in the Holy Spirit, understood as a distinct and subsequent experience to salvation. While a person receives the Holy Spirit at conversion, Pentecostals believe that baptism in the Spirit brings a new level of spiritual empowerment, equipping believers for bold witness, deeper devotion, and supernatural ministry. This teaching draws from Acts 1:8 (“you will receive power when the Holy Spirit comes on you”) and Acts 2, where the Holy Spirit descends at Pentecost. The modern Pentecostal movement began in the early 20th century, notably with the Azusa Street Revival (1906–1909) in Los Angeles, led by William J. Seymour, a Black holiness preacher whose emphasis on Spirit baptism, racial unity, and miraculous gifts helped spread the revival worldwide.
Speaking in tongues is a key practice. Pentecostals believe that speaking in tongues is a spiritual gift, a sign of being baptized with the Holy Spirit, and a way to communicate directly with God.
Glossolalia, or speaking in tongues, is one of the most distinctive practices in Pentecostalism. Believed to be the initial physical evidence of Spirit baptism, it is practiced both as a personal prayer language and, when interpreted, as a message to the congregation (1 Corinthians 12–14). Pentecostals understand tongues as a supernatural gift, not learned or taught, that allows for direct spiritual communion with God. This practice is seen as a restoration of the early church’s charismatic experiences, particularly as described in the Book of Acts. While tongues are emphasized, Pentecostal theology insists they are not the goal, but rather a signpost pointing to a deeper life of surrender, power, and sanctification in the Spirit.
Emphasizes the continuation of spiritual gifts. Pentecostals believe that all spiritual gifts mentioned in the New Testament are available to believers today.
Pentecostals are continuationists, meaning they believe that the gifts of the Spirit (1 Corinthians 12:8–10), including prophecy, healing, miracles, discernment, and tongues, have not ceased but are still fully operative in the Church. This view contrasts with cessationist traditions, which believe that such gifts ended with the apostolic era. Pentecostals point to Scriptures such as Joel 2:28–29 and Acts 2:17–18, which describe the outpouring of the Spirit “on all flesh,” as evidence that the gifts are part of God’s ongoing work in the Church. This belief in a Spirit-empowered life leads Pentecostal churches to prioritize prayer, expectancy, and openness to supernatural experiences as part of normal Christian living.
Strong focus on personal experiences with God. They believe in a dynamic, emotional, and direct encounter with God through the Holy Spirit, including healing, prophecy, and powerful worship.
Pentecostal worship is known for being expressive, passionate, and experiential. Services often feature lively praise music, spontaneous prayer, testimonies, healing services, and prophetic words. Worship is seen not just as a time of teaching or reflection but as a living encounter with the presence of God. The emotional expression—lifting hands, dancing, weeping, or shouting—is seen as a natural response to God’s power and love. Pentecostals believe in divine healing, often praying for the sick with expectancy based on verses like James 5:14–15 and Isaiah 53:5. Testimonies of healings, deliverances, and transformed lives are common and are considered signs of God’s ongoing work. This personal, immersive connection to the divine sets Pentecostalism apart as a revivalist, Spirit-driven tradition, emphasizing that God is not distant or theoretical but immediately present and active in the life of the believer.
Lutheran
Named after Martin Luther, the 16th-century reformer who challenged the Catholic Church and started the Protestant Reformation.
The Lutheran tradition takes its name from Martin Luther, a German monk, theologian, and university professor who sparked the Protestant Reformation in 1517 by nailing his Ninety-Five Theses to the church door in Wittenberg. Luther’s initial concern was the abuse of indulgences—the Church’s practice of selling certificates believed to reduce punishment for sin—but his critique grew into a broader challenge to the authority of the Pope, Church councils, and Catholic tradition when they contradicted Scripture. Luther’s translation of the Bible into German and his emphasis on the priesthood of all believers empowered laypeople to engage with the faith directly. Lutheranism was codified through key documents such as the Augsburg Confession (1530) and the Book of Concord (1580), which remain foundational confessional texts for Lutherans today.
Believes the Bible communicates two main messages: Law and Gospel. The Law shows that humans fall short and cannot save themselves. The Gospel, on the other side, proclaims that Jesus has already done everything necessary for salvation.
A central theological framework in Lutheran thought is the distinction between Law and Gospel, a lens through which the entire Bible is interpreted. The Law—God’s commandments—reveals God’s holiness and humanity’s sinfulness, showing that no one can achieve righteousness through works (Romans 3:20). This prepares the heart for the Gospel, the good news that Jesus Christ has fulfilled the Law on our behalf, lived a perfect life, died for our sins, and was raised for our justification (Romans 5:1, 1 Corinthians 15:3–4). This Law-Gospel paradigm was championed by Luther himself and remains essential in Lutheran preaching and catechesis. It ensures that God’s justice and mercy are properly understood and that assurance is rooted in Christ’s completed work.
Strong focus on Jesus Christ. Lutherans are Christocentric, meaning they center their theology and faith on the person and work of Christ above all else.
Lutheran theology is profoundly Christ-centered, meaning every doctrine is evaluated based on its connection to the life, death, and resurrection of Jesus Christ. This Christocentrism is not limited to salvation; it influences how Lutherans understand Scripture, worship, and Christian living. The phrase “solus Christus” (Christ alone), one of the five solas of the Reformation, captures this emphasis. For Lutherans, Jesus is not just an example or teacher, but the full revelation of God (John 14:9), the source of grace, and the sole mediator between God and humanity. Sacraments, liturgy, preaching, and even the hymns of Lutheranism reflect this deep commitment to magnifying the person and work of Christ.
Rejects personal experience as a source of truth. Instead of focusing on feelings or inner experiences, Lutherans emphasize trusting completely in Christ and His promises.
While some Christian traditions give weight to personal spiritual experiences or emotional encounters with God, Lutherans emphasize objective truth over subjective feeling. Luther taught that faith clings not to what we feel, but to what God has promised in His Word. This is especially important in times of doubt or despair, when emotional certainty may falter. Trust is placed in the external Word (Scripture) and the sacraments, which are seen as means through which God gives His grace regardless of the individual’s emotional state. This approach, rooted in Luther’s pastoral care, provides assurance and security grounded in God’s promises rather than human changeability.
Believes in the real presence of Christ in the Eucharist.
Lutherans hold a unique view of the Lord’s Supper, called sacramental union, which affirms the real presence of Jesus Christ in the bread and wine. While rejecting the Catholic doctrine of transubstantiation, Lutherans assert that Christ’s body and blood are truly present “in, with, and under” the physical elements. This belief is grounded in a literal reading of Jesus’ words at the Last Supper: “This is my body… This is my blood” (Matthew 26:26–28). The Eucharist is not merely symbolic or a memorial but a means of grace, through which believers receive forgiveness, life, and salvation. Participation in the sacrament is viewed as a vital, sustaining act of faith and communion with Christ.
Teach that salvation is by grace through faith.
At the heart of Lutheran theology is the doctrine of justification by grace through faith—sola gratia and sola fide. Lutherans believe that humanity is totally incapable of saving itself and that salvation is a free gift of God, received through faith alone in Jesus Christ (Ephesians 2:8–9). Good works, while necessary as a fruit of faith, have no power to merit salvation. This teaching was the theological cornerstone of the Reformation and remains the distinguishing mark of Lutheran soteriology. Lutherans often emphasize that even faith itself is a gift from God, not a human achievement. This grace-centered view of salvation is meant to free believers from fear and works-righteousness, encouraging joyful and grateful lives in response to God’s mercy.
Presbyterianism
Originates from the Reformation, like the Lutheran Church, but follows Reformed theology.
Presbyterianism emerged during the Protestant Reformation, particularly within the Reformed tradition, as opposed to the Lutheran branch. While Martin Luther was the central figure in Germany, John Calvin was the primary theologian of the Reformed movement in Geneva, Switzerland. Presbyterianism took root especially in Scotland, where John Knox, a disciple of Calvin, helped establish the Church of Scotland in the 16th century. The Reformed tradition emphasized a return to the authority of Scripture, a simplified liturgy, and doctrines focused on God’s sovereignty. Unlike Lutheranism, which retained some liturgical and sacramental elements from Catholicism, Reformed churches like the Presbyterians adopted a more austere, Scripture-centered model of worship and theology. Today, Presbyterian denominations around the world maintain this heritage with varying levels of theological conservatism.
Strong focus on God the Father. Presbyterians are theocentric, meaning their faith emphasizes God’s sovereignty, power, and glory above all.
Presbyterian theology is theocentric—centered on the majesty, holiness, and absolute sovereignty of God the Father. This emphasis is drawn from Reformed theology’s focus on the glory of God as the ultimate purpose of all creation and redemption. Soli Deo Gloria (“to the glory of God alone”) is a guiding principle in Presbyterian worship and doctrine. God’s character—His justice, mercy, omnipotence, and holiness—is central to understanding the human condition, salvation, and Christian living. Presbyterian sermons and confessions (like the Westminster Confession of Faith) often begin with God’s nature and attributes as the foundation upon which all other doctrines rest.
Believes in Calvinism. This includes the idea that God is completely in control of salvation. He chooses who will be saved and who will not.
Presbyterians follow the theological framework known as Calvinism, named after John Calvin. A central tenet of Calvinism is God’s sovereignty over salvation, meaning that God, not human will, determines the outcome of salvation. This system of belief is often summarized by the acronym TULIP: Total depravity, Unconditional election, Limited atonement, Irresistible grace, and Perseverance of the saints. These doctrines emphasize that salvation is entirely initiated and completed by God’s will and grace—not dependent on human merit, decision, or action. Calvinism is not fatalistic but is meant to magnify God’s mercy and inspire humility and gratitude among believers.
Teach the doctrine of predestination. God has already determined, out of His mercy and will, who will receive eternal life.
One of the most well-known and debated doctrines in Presbyterian theology is predestination. Presbyterians believe that, from eternity past, God has freely and sovereignly chosen certain individuals to receive salvation (referred to as the elect). This choice is based not on foreseen merit or faith, but solely on God’s grace and divine purpose (Romans 8:29–30, Ephesians 1:4–5). While this can be a difficult doctrine emotionally, Presbyterians see it as a comforting assurance—that salvation is secure because it is grounded in God’s unchanging will. They also affirm that God’s election does not negate human responsibility or the universal call to proclaim the gospel.
Still affirm that salvation comes through faith in Jesus Christ. Even though God has chosen, faith is seen as the means by which that salvation is experienced.
Though Presbyterians affirm that God elects individuals to salvation, they also uphold the necessity of faith in Jesus Christ. Faith is understood as the means by which salvation is received, not the cause. Presbyterians teach that when the Holy Spirit regenerates the heart (a work of grace), the person responds in faith to the gospel. This aligns with Romans 10:17, which says “faith comes by hearing, and hearing by the word of Christ.” Evangelism, missions, and preaching are essential practices in Presbyterian life because God uses them as instruments to bring about faith in the elect. Thus, faith and election are not in conflict but are part of God’s gracious plan of redemption.
Governed by elders (presbyters).
Presbyterianism gets its name from its unique form of church governance: rule by elders, or presbyters. This system differs from episcopal structures (led by bishops) and congregational models (where each church is autonomous). In Presbyterian polity, each local church is led by a session—a group of elected elders (both teaching and ruling). These local sessions are part of regional bodies called presbyteries, which in turn form synods and ultimately a General Assembly. This representative form of governance ensures accountability, shared leadership, and theological unity across congregations. It reflects the New Testament model seen in passages like Acts 15, where elders gathered to make collective decisions for the early church.
Conclusion
Christian denominations are as diverse as they are historically rooted, each one offering a unique perspective on how believers understand Scripture, worship, salvation, and the life of faith. From the deeply mystical practices of the Eastern and Oriental Orthodox Churches to the structured authority of Roman Catholicism, and the reform-driven clarity of Protestant movements like Lutheranism and Presbyterianism, each tradition reflects centuries of theological development, cultural influence, and spiritual conviction. While many denominations may differ in their approach to sacraments, governance, or doctrine, they all trace their heritage to the person and work of Jesus Christ and the teachings of the apostles.
What becomes evident in exploring these traditions is that each denomination contributes something meaningful to the broader Christian conversation. The Anglican balance of Scripture, tradition, reason, and experience; the Methodist call to personal holiness; the Baptist emphasis on individual faith and baptism; and the Pentecostal passion for the Holy Spirit’s power all offer glimpses of the multifaceted nature of Christianity. These differences can lead to misunderstanding or division, but they can also lead to deeper dialogue, humility, and a more comprehensive understanding of God’s work across cultures and centuries.
Ultimately, denominational differences invite us not to retreat into tribalism but to recognize that the Church is bigger than any one group. The diversity within Christianity is not necessarily a flaw—it can be a testimony to the richness and depth of God’s truth working through human history. As we seek truth, let us do so with grace, always returning to the heart of the gospel: that Jesus Christ is Lord, and salvation is found in Him alone.
Prayers be with you brothers and sisters in Christ.
Gospel Truth Project 