The Church Christ in the World Today Review Question Answers

View that just one denomination is licit

The expression "one true church" refers to an ecclesiological position asserting that Jesus gave his authority in the Neat Commission solely to a item visible Christian institutional church— what others would phone call a denomination, believers of this doctrine consider pre-denominational. This view is maintained by the Cosmic Church, the Eastern Orthodox Church, the Oriental Orthodox communion, the Assyrian Church of the Eastward, the Aboriginal Church of the East and the Churches of Christ.^[ane] Each of them maintains that their own specific institutional church building (denomination) exclusively represents the one and only original church. The claim to the title of the "ane true church" relates to the first of the Four Marks of the Church mentioned in the Nicene Creed: "ane, holy, cosmic, and apostolic church". As such, information technology also relates to claims of both catholicity and churchly succession: asserting inheritance of the spiritual, ecclesiastical and sacramental authority and responsibility that Jesus Christ gave to the apostles.^{[2] [3]}

The concept of schism somewhat moderates the competing claims between some churches – one can potentially repair schism, since they are striving for the same goal. For instance, the Catholic and Eastern Orthodox churches each regard the other as schismatic and at very least heterodox, if not heretical.^[4]

Many Mainline Protestants regard all baptized Christians every bit members of a spiritual— non institutional— "Christian Church building" regardless of their differing beliefs; this belief is sometimes referred to past the theological term "invisible church". Some Anglicans of Anglo-Cosmic churchmanship espouse a version of branch theory which teaches that the true Christian Church comprises Anglican, Eastern Orthodox, Old Cosmic, Oriental Orthodox, Scandinavian Lutheran, and Roman Catholic branches.^[5]

Other denominations, such as The Church of Jesus Christ of Latter-day Saints (LDS Church building) also merits inheritance of the authority and responsibleness that Jesus Christ conferred on the apostles. Other groups, such as Iglesia ni Cristo, believe in a final-messenger doctrine, where no such succession takes identify. The Seventh-day Adventist Church building regards itself to be the one truthful church in the sense of being a faithful remnant.

Teachings by denomination [edit]

Catholicism [edit]

The Roman Catholic Church building teaches that Christ founded only "one true Church", and that this one truthful Church is the Catholic Church with the Roman pontiff as its supreme, infallible caput and locus of communion.^[6] From this follows that it regards itself every bit "the universal sacrament of salvation for the human being race"^[7] and the "only true religion".

Co-ordinate to the Catechism of the Catholic Church, Catholic ecclesiology professes the Catholic Church to be the "sole Church of Christ" - i.e., the 1 true church divers as "one, holy, catholic, and churchly" in the Four Marks of the Church in the Nicene Creed.^[8] The Council of Nicea (AD 325) originally formulated this teaching and ratified the Nicene Creed. The church teaches that only the Catholic Church was founded by Jesus Christ, who appointed the Twelve Apostles to continue his work equally the Church building's earliest bishops.^[nine] Cosmic conventionalities holds that the Church building "is the standing presence of Jesus on world",^[10] and that all duly-consecrated bishops have a lineal succession from the apostles.^[11] In particular, the Bishop of Rome (the Pope), is considered the successor to the apostle Simon Peter, from whom the Pope derives his supremacy over the Church.^[12] The 1943 papal encyclical Mystici corporis Christi further describes the Church as the Mystical Trunk of Christ.^[13] Thus the Catholic Church holds that "the ane Church of Christ which in the Creed is professed every bit one, holy, catholic and apostolic ... This Church constituted and organized in the world as a lodge, subsists in the Catholic Church, which is governed by the successor of Peter and by the Bishops in communion with him."^[14] In Humani Generis, Pope Pius XII declared that "the Mystical Trunk of Christ and the Roman Cosmic Church are i and the same matter." The Second Vatican Quango repeated this teaching, stating in the Decree on the Eastern Churches: "The Holy Catholic Church, which is the Mystical Body of Christ, is made upwardly of the true-blue who are organically united in the Holy Spirit by the aforementioned faith, the same sacraments and the aforementioned government."

In responding to some questions regarding the doctrine of the Church building concerning itself, the Vatican's Sacred Congregation for the Doctrine of the Faith stated^{[ when? ]}, "Clarius dicendum esset veram Ecclesiam esse solam Ecclesiam catholicam romanam..." ("It should exist said more than clearly that the Roman Catholic Church solitary is the true Church..")^[15] And it also clarified that the term subsistit in used in reference to the Church in the Second Vatican Council'southward 1964 prescript Lumen gentium "indicates the full identity of the Church building of Christ with the Catholic Church".

The 1215 Fourth Lateran Council declared that: "There is one universal Church of the faithful, outside of which there is absolutely no salvation",^[xvi] a statement of what is known as the doctrine of extra Ecclesiam nulla salus.

In the encyclical Mortalium animos of 6 January 1928, Pope Pius XI wrote that "in this one Church of Christ no homo tin can be or remain who does not accept, recognize and obey the say-so and supremacy of Peter and his legitimate successors" and quoted the statement of Lactantius: "The Catholic Church is alone in keeping the true worship. This is the fount of truth, this the house of Religion, this the temple of God: if whatever homo enter non here, or if any man become forth from it, he is a stranger to the hope of life and conservancy."^[17] Accordingly, the Second Vatican Council of 1962-1965 declared: "Whosoever, [...] knowing that the Catholic Church was made necessary by Christ, would refuse to enter or to remain in it, could non exist saved.^[vii] In the same document, the Quango continued: "The Church recognizes that in many ways she is linked with those who, beingness baptized, are honored with the name of Christian, though they do not profess the faith in its entirety or do not preserve unity of communion with the successor of Peter."^[18] And in a prescript on ecumenism, Unitatis redintegratio, it stated: "Catholics must gladly acknowledge and esteem the truly Christian endowments from our common heritage which are to be found among our separated brethren. It is right and salutary to recognise the riches of Christ and virtuous works in the lives of others who are bearing witness to Christ, sometimes even to the shedding of their blood. For God is always wonderful in His works and worthy of all praise."^[19]

The Cosmic Church building teaches that the fullness of the "means of salvation" exists simply in the Catholic Church, but the church building acknowledges that the Holy Spirit can make utilise of ecclesial communities separated from itself to "impel towards Cosmic unity" and thus bring people to salvation in the Cosmic Church ultimately. Information technology teaches that anyone who is saved is saved through the Catholic Church only that people tin can be saved ex voto and by pre-baptismal martyrdom every bit well as when conditions of invincible ignorance are present,^[xx] although invincible ignorance in itself is not a means of salvation.

Roman Catholic theology regards formal schismatics as outside the church building, understanding by "formal schismatics" "persons who, knowing the truthful nature of the Church, accept personally and deliberately committed the sin of schism".^[21] The situation, for instance, of those who have been brought up from childhood within a group not in communion with Rome, simply who have orthodox religion, differs.^[21] This nuanced view applies particularly to the churches of Eastern Christianity, more particularly still to the Eastern Orthodox Church building.^[21]

Orthodoxy [edit]

The Eastern Orthodox Church (officially the Orthodox Catholic Church) identifies its confederative communion of Orthodox churches as the "One, Holy, Cosmic, and Churchly Church" of the Nicene-Constantinopolitan Creed and applies this title in conciliar and other official documents, for instance, in the Constantinople synods held in 1836 and 1838 and in correspondence with Pope Pius IX (r. 1846–1878) and with Pope Leo Xiii (r. 1878–1903).^[22]

Lutheranism [edit]

...one holy Church is to continue forever. The Church is the congregation of saints, in which the Gospel is rightly taught and the Sacraments are rightly administered. –Augsburg Confession^[23]

The Lutheran Church views itself as the "main body of the historical Christian Tree" founded by Christ and the Apostles, holding that during the Reformation, the Church of Rome cruel abroad.^[1] The Augsburg Confession found within the Volume of Agree, a compendium of conventionalities of the Lutheran Churches, teaches that "the faith as confessed past Luther and his followers is nix new, just the true Catholic faith, and that their churches represent the true catholic or universal church building".^[24] When the Lutherans presented the Augsburg Confession to Charles V, Holy Roman Emperor in 1530, they believe to have "showed that each article of faith and practice was truthful first of all to Holy Scripture, and and so also to the teaching of the church fathers and the councils".^[24]

Lutheran theology therefore holds that:^[25]

There tin only exist one true visible Church. Of this our Catechism speaks in Question 192: "Whom do we phone call the true visible Church building?" Respond: "The whole number of those who have, teach and confess the entire doctrine of the Word of God in all its purity, and among whom the Sacraments are duly administered according to Christ'southward institution." That there can be simply 1 truthful visible Church, and that, therefore, i is not but every bit good as some other stands to reason considering there is simply one truth, one Bible, one Discussion of God. Obviously that Church which teaches this truth, the whole truth, and nothing just the truth, is the true visible Church. Christ says John 8, 31. 32: "If ye continue in My Word, then are ye My disciples indeed; and ye shall know the truth, and the truth shall make you complimentary." Again Christ says Matt. 28, 20: "Pedagogy them to observe all things whatever I take commanded you." Any He has allowable us, His Word, and zero else, nosotros should teach. And again, all things which He has commanded u.s.a. we should teach. That, therefore is the true visible Church which does this. But that all visible Churches practice not this is plain from the fact that they do non concur among themselves. If every Church would teach the whole truth and nothing but the truth as God has revealed it, there could be no difference. So, and so, by calling other denominations Churches, nosotros do non mean to say that one Church building is just every bit good equally another. Only that i is the truthful visible Church which teaches and confesses the unabridged doctrine of the Word of God in all its purity, and in whose midst the Sacraments are duly administered co-ordinate to Christ's institution. Of all Churches, this can but be said of our Lutheran Church.^[25]

Laestadian Lutherans, in particular, emphasize this belief.^[26]

Baptists [edit]

Many Baptists, who uphold the doctrine of Baptist successionism (also known as Landmarkism), "argue that their history can exist traced across the centuries to New Attestation times" and "claim that Baptists take represented the truthful church" that "has been, present in every menstruum of history".^{[27] [28]} These Baptists maintain that those who held their views throughout history, including the "Montanists, Novatians, Patarenes, Bogomils, Paulicians, Arnoldists, Henricians, Albigenses, and Waldenses", were persecuted for their organized religion, a belief that these Baptists maintain to be "thousand distinguishing mark of the true church".^[29] In the introduction of The Trail of Blood, a Baptist text that explicates the doctrine of Baptist succession, Clarence Walker states that "The history of Baptists, he discovered, was written in claret. They were the hated people of the Night Ages. Their preachers and people were put into prison and untold numbers were put to expiry."^[30] J. M. Carroll, the author of the said text The Trail of Blood, also appeals to historian Johann Lorenz von Mosheim, who stated "Before the rising of Luther and Calvin, there lay secreted in near all the countries of Europe persons who adhered tenaciously to the principles of modern Dutch Baptists."^[xxx] Walter B. Shurden, the founding executive director of the Center for Baptist Studies at Mercer Academy, writes that the theology of Landmarkism, which he states is integral of the history of the Southern Baptist Convention, upholds the ideas that "Simply Baptist churches can trace their lineage in uninterrupted fashion back to the New Attestation, and only Baptist churches therefore are true churches."^[31] In addition Shurden writes that Baptists who uphold successionism believe that "only a true church-that is, a Baptist church-can legitimately celebrate the ordinances of baptism and the Lord's Supper. Any celebration of these ordinances by non-Baptists is invalid."^{[28] [31]}

Baptists who uphold this ecclesiology besides do not characterize themselves as being a Protestant church building due to their belief that "they did not descend from those churches that bankrupt away in protest from the church of Rome. Rather, they had enjoyed a continuous historical beingness from the fourth dimension of the very start church in the New Testament days."^[32] These views are by and large no longer widely held in the Southern Baptist Convention although they are still taught by some Southern Baptist Churches and many independent Baptist churches, Primitive Baptists, and some "congregations affiliated with the American Baptist Association."^[33]

Anabaptists [edit]

Amish [edit]

The Amish, every bit with other Anabaptist Christians, believe that "the established church became corrupt, ineffectual, and displeasing to God."^[34] The Amish believe that the true church building is pure and separate from the earth:^[34]

Amish fraternity is based upon the understanding of the church building as a redemptive community. To express this corporateness they use the High german term Gemeinde or the shorter dialect version pronounced Gemee. This concept expresses all the connotations of church, congregation, and customs. The true church, they believe, had its origin in God'south plan, and after the end of time the church will coexist with God through eternity. The true church building is to be distinguished from the "fallen church". ... The church of God is composed of those who "accept truly repented and rightly believed; who are rightly baptized ... and incorporated into the communion of saints on earth." The true church is "a called generation, a regal priesthood, an holy nation," and "a congregation of the righteous." The church of God is separate and completely different from the "bind perverted earth." Furthermore, the church is "known past her evangelical religion, doctrine, honey, and godly chat; also by her pure walk and practice, and her observances of the truthful ordinances of Christ." The church must be "pure, unspotted and without blemish" (Eph. 5:27), capable of enforcing disciplinary measures to insure purity of life and separation from the world.^[34]

Holdeman Mennonites [edit]

The Holdeman Mennonites teach that their Church of God in Christ is the one true church.^{[35] [36]} Anabaptist theologian Donald Kraybill writes:^[35]

Although similar in some ways to other bourgeois Mennonite groups, the Holdeman church building teaches that they are the one true church building of Christ. Their doctrine of the one true church, based on Matthew 16:xviii and other Scriptures, emphasizes the succession of truthful doctrine, practice, and teachers through the centuries, and the authority of the church under Christ.^[35]

Other Anabaptist organizations [edit]

Some pocket-sized epsicopal church groups, such as the "Workers and Friends", represent themselves as nondenominational and hold all other churches to be imitation.^[37]

Quakers [edit]

As described in the tract The Celebrity of the Truthful Church building by Francis Howgill, the Religious Society of Friends traditionally believed that afterwards the Apostolic Era, the "true Church fled into the wilderness" and "the false Church building came into visibility".^[38] George Fox and his followers "believed that they were called to behave out the true reformation, to restore churchly Christianity, and to make a fresh beginning".^[39] Equally such, "The Quaker community was the one true Church, and consequently those converted by Quaker preaching were expected to join it."^{[38] [xl]} Among some Quakers, in that location became a "shift from being the 1 and just True Church to being a part of the True Church" and so "marriage with non-Quakers became accustomed by many in the Quaker community", though "they nevertheless had to marry within the Meeting House, as well as proceeds beatitude."^[41]

Methodism [edit]

Methodists affirm belief in "the one true Church, Churchly and Universal", viewing their Churches as constituting a "privileged branch of this true church building".^{[43] [44]} With regard to the position of Methodism within Christendom, the founder of the movement "John Wesley once noted that what God had achieved in the development of Methodism was no mere human endeavor but the work of God. As such it would be preserved by God so long as history remained."^[45] Calling it "the thou depositum" of the Methodist faith, Wesley specifically taught that the propagation of the doctrine of entire sanctification was the reason that God raised upwardly the Methodists in the world.^{[46] [42]}

Restorationism [edit]

A stained glass depiction of Joseph Smith's Beginning Vision. He said that Jesus and God the Father told him that all the churches of his day were corrupt and abominable.

Restorationism is a broad category of churches, originating during the 2d Great Enkindling, that narrate themselves every bit a return to very early Christianity after the true religion was lost in a Corking Apostasy. Prominent among these groups are the Christian churches and churches of Christ, the Churches of Christ (Stone-Campbell movement), and the Latter Day Saint movement (Mormonism). The idea of "restoration" was a popular theme of the time of the founding of these branches, and developed an independent expression in both.^{[47] [48]} In the Rock-Campbell movement, the idea of restoration was combined with Enlightenment rationalism, "precluding emotionalism, spiritualism, or any other phenomena that could not be sustained past rational appeals to the biblical text."^[48]

Seventh-Mean solar day Adventist [edit]

The 7th-Day Adventist Church (SDA Church) holds itself to be the i true church.^[49] It specifically teaches that "it is the 'terminal remnant' of His true church [spanning] the centuries".^[50] Seventh-day Adventist eschatology promulgates the thought that in the end times, in that location will be an "growing opposition between the 'true' church and the 'apostate' church."^[51] According to Seventh-day Adventist theology, these apostates are referred to as "Babylon", which they state is an constructing of religions (including other Christian denominations) that worship on Sunday rather than the Lord's Sabbath, Sabbatum (Read Exodus 20:viii-11).^[52] The SDA Church building, in their view, "has drawn essentially on the biblical text, specially the books of Daniel and Revelation, to debate for its own status as the true remnant church which has a divine commission both to be and to preach its apocalyptic bulletin to the world at large."^[53]

Latter 24-hour interval Saint movement [edit]

In 1830, Joseph Smith established the Church of Christ in the belief that it was a restoration of original Christianity. In 1831 he declared it to be "the only true and living church upon the face of the whole earth".^[54] Smith later reported in some versions of his Beginning Vision in his teenage years, Jesus had told him that all churches that then existed "were all wrong; [and] that all their creeds were an abomination in his sight".^[55] The Latter 24-hour interval Saints combined their faith with "the spirit of nineteenth-century Romanticism" and, as a upshot, "never sought to recover the forms and structures of the ancient church as ends in themselves" but "sought to restore the golden age, recorded in both Old Testament and New Testament, when God broke into human history and communed direct with humankind."^[48]

The predominant organization within the move is the LDS Church building, which continues to teach that it is "the only true and living church upon the face up of the whole globe".^[56] The church teaches that all people who reach the highest level of salvation must exist baptized by one who holds the proper authority to perform such an ordinance; nonetheless, those who missed that opportunity in their lifetime may be included through a proxy baptism for the expressionless, in which a church fellow member is baptized on their behalf inside a temple.^{[57] [58]}

Almost other Latter Day Saint churches claim to exist the rightful continuation or successor of the church Smith established and therefore claim to be the one true church. However, the Community of Christ, the second-largest Latter Day Saint church, has recently de-emphasized this belief in favor of a position that the Community of Christ "is part of the whole body of Christ".^[59] The church building's canonized Doctrine and Covenants continues to contain the declaration that the church is the "but true and living church building".

Iglesia ni Cristo [edit]

The Iglesia ni Cristo (INC) a Philippine-based Christian faith, like other restorationist groups, professes that information technology is the ane church founded by Jesus. Adherents hold that the Iglesia ni Cristo ("Church of Christ" in Tagalog) is the only true church of Jesus Christ as restored through a human instrument (sugo) Felix Manalo. The church recognizes Jesus Christ equally the founder of the Christian Church. Meanwhile, its reestablishment is seen as the indicate for the end of days.^{[60] [61]} They believe that the church was apostatized by the 1st or quaternary century due to fake teachings.^{[62] [63]} The INC says that this backslider church is the Roman Catholic Church.

Fearfulness not for I am with you; I volition bring your descendants from the east, And gather you from the west; I volition say to the due north, 'Give them upwardly!' And to the south, 'Do not continue them dorsum!' Bring My sons from afar, And My daughters from the ends of the world.

Members believe that the Iglesia ni Cristo is the fulfillment of the passage to a higher place. Based from their doctrines, "ends of the world" pertains to the time the true church would be restored from apostasy and "east" refers to the Philippines where the "Church of Christ" would be founded. The INC teaches that its members found the "elect of God" and there is no salvation outside the INC. Faith alone is insufficient for conservancy. The Iglesia ni Cristo says that the official proper name of the truthful church is "Church of Christ". The ii passages often cited by INC to support this are Romans 16:16 "Greet i another with a holy buss. All the churches of Christ greet you"^[64] and the George Lamsa translation of Acts 20:28: "Take heed therefore ... to feed the church of Christ which he has purchased with his blood."^[65]

See also [edit]

• Extra Ecclesiam nulla salus
• Great Church
• One true religion
• Religious exclusivism

References [edit]

1. ^ ^{a b} Junius Benjamin Remensnyder (1893). The Lutheran Manual. Boschen & Wefer Company. p. 12.
2. ^ "Pope: But I "True" Church building". world wide web.cbsnews.com.
3. ^ "Anti-Catholic - Questions & Answers". world wide web.oca.org.
4. ^ At least the Cosmic position on the matter is clear: the Orthodox reject Papal infallibility, deny the Filioque and the ability of Indulgences, amid other doctrines. But with the Orthodox there is less clarity. Many Orthodox object to the Catholic doctrines of Purgatory, substitutionary atonement, the Immaculate Conception, and papal supremacy, among others, as heretical doctrines. Run into Vatican Insider Archived 2017-02-04 at the Wayback Motorcar, "Two Orthodox bishops charge the Pope of heresy" 04-xv-14
5. ^ Knight, Frances (8 April 2016). Religion, Identity and Conflict in Great britain. Routledge. p. 143. ISBN9781317067238.
6. ^ https://world wide web.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20070629_responsa-quaestiones_en.html, B) [In Caput I in genere: Deed Syn Three/Two 297-301]
7. ^ ^{a b} "Lumen gentium". world wide web.vatican.va.
8. ^ "Cathechism of the Cosmic Church". Holy Encounter. Paragraph 811. Archived from the original on 6 November 2018. Retrieved 12 November 2018.
9. ^ Kreeft, p. 98, quote "The fundamental reason for being a Catholic is the historical fact that the Catholic Church was founded past Christ, was God'southward invention, non human being's ... Every bit the Begetter gave potency to Christ (Jn 5:22; Mt 28:xviii–20), Christ passed information technology on to his apostles (Lk 10:16), and they passed it on to the successors they appointed as bishops."
10. ^ Schreck, p. 131
11. ^ Barry, p. 46
12. ^ CCC, 880. Accessed Aug twenty, 2011
13. ^ Pius XII, Encyclical Mystici corporis Christi, Vatican Metropolis, 1943. Accessed Aug 20, 2011
14. ^ Second Vatican Council, Lumen gentium, 8
15. ^ https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20070629_responsa-quaestiones_en.html, C) [In Caput I in genere: Act Syn III/II 296s]
16. ^ "Internet History Sourcebooks Projection". sourcebooks.fordham.edu.
17. ^ "Mortalium Animos (January vi, 1928) - PIUS Eleven". w2.vatican.va.
18. ^ Lumen gentium, xv
19. ^ "Unitatis redintegratio". www.vatican.va.
20. ^ Paul Half-dozen, Pope (1964). "Lumen gentium chapter two". Vatican. Retrieved 2008-03-09 .
21. ^ ^{a b c} Aidan Nichols, Rome and the Eastern Churches (Liturgical Press 1992), p. 41 ISBN 978-1-58617-282-4
22. ^ Erwin Fahlbusch, William Bromiley (editors), The Encyclopedia of Christianity (Eerdmans 2003) vol.iii, p. 867 - "One, holy, catholic, and apostolic church is the comprehensive term that fixes the identity of the Orthodox Church apologetically, every bit at the synods of 1836 and 1838 and in the replies to Pius Nine and his successor, Leo Xiii (1878-1903)."
23. ^ Run across Augsburg Confession, Commodity 7, Of the Church building
24. ^ ^{a b} Ludwig, Alan (12 September 2016). "Luther's Cosmic Reformation". The Lutheran Witness. When the Lutherans presented the Augsburg Confession before Emperor Charles Five in 1530, they advisedly showed that each article of religion and practice was true first of all to Holy Scripture, and and so as well to the educational activity of the church building fathers and the councils and even the catechism police of the Church of Rome. They boldly merits, "This is about the Sum of our Doctrine, in which, as tin be seen, there is zilch that varies from the Scriptures, or from the Church Catholic, or from the Church building of Rome as known from its writers" (AC XXI Determination 1). The underlying thesis of the Augsburg Confession is that the faith as confessed by Luther and his followers is nothing new, but the true Catholic faith, and that their churches represent the true catholic or universal church. In fact, information technology is really the Church of Rome that has departed from the ancient faith and practice of the Cosmic church (see Ac XXIII 13, XXVIII 72 and other places).
25. ^ ^{a b} Frey, H. (1918). Is One Church building as Good equally Another?. Vol. 37. The Lutheran Witness. pp. 82–83.
26. ^ Whitehouse, Harvey; Martin, Luther H. (15 September 2004). Theorizing Religions By: Archeology, History, and Cognition. Rowman Altamira. p. 185. ISBN9780759115354.
27. ^ McGoldrick, James Edward (ane January 1994). Baptist Successionism: A Crucial Question in Baptist History. Scarecrow Press. pp. 1–2. ISBN9780810836815. Although the two virtually pop textbooks used in America to teach Baptist history cite Holland and England early in the seventeenth century as the birthplace of the Baptist churches, many Baptists object vehemently and argue that their history can be traced across the centuries to New Testament times. Some Baptists deny categorically that they are Protestants and that the history of their churches is related to the success of the Protestant Reformation of the sixteenth century. Those who refuse the Protestant grapheme and Reformation origins of the Baptists usually maintain a view of church history sometimes called "Baptist successionism" and claim that Baptists take represented the true church, which must be, and has been, nowadays in every catamenia of history. The popularity of the successionist view has been enhanced enormously by a booklet entitled The Trail of Blood, of which thousands of copies have been distributed since it was published in 1931.
28. ^ ^{a b} Johnson, Robert Eastward. (13 September 2010). A Global Introduction to Baptist Churches. Cambridge Academy Press. p. 148. ISBN9781139788984. One was its belief that the Baptist Church was the merely true church building. Considering merely the Baptist Church building was an authentically biblical church, all other then-chosen churches were only human being societies. This mean that only ordinances performed past this true church building were valid. All other rites were simply rituals performed by leaders of religious societies. The Lord's Supper could correctly be administered only to members of the local congregation (closed communion). Pastors of other denominations could non be truthful pastors because their churches were not truthful churches.
29. ^ McGoldrick, James Edward (one Jan 1994). Baptist Successionism: A Crucial Question in Baptist History. Scarecrow Press. pp. 1–two. ISBN9780810836815. The thesis of The Trail of Blood appears in its subtitle "Post-obit the Christians Downwardly through the Centuries ... or The History of Baptist Churches from the Fourth dimension of Christ, Their Founder, to the Present Day." J.M. Carroll, author of this treatise, explained that the "claret" in the title signifies suffering, because the true church has been persecuted throughout history. In fact, information technology appears that Carroll and some other successionist authors take made the experience of suffering persecutions the grand distinguishing mark of the truthful church. Successionists acknowledge, of course, that the name "Baptist" cannot be found in every menses of the Christian era, but if a group dissented from the Roman Catholic Church building and suffered for its nonconformity, successionists have been quick to cite such groups every bit baptistic proponents of biblical Christianity. In this way, aboriginal and medieval religious movements such equally the Montanists, Novatians, Patarenes, Bogomils, Paulicians, Arnoldists, Henricians, Albigenses, and Waldenses take been inducted into the line of "Baptist" succession.
30. ^ ^{a b} Carroll, J. M. (three December 2013). Trail of Claret. Claiming Printing. ISBN9780866452113 . Retrieved thirty March 2014.
31. ^ ^{a b} Shurden, Walter B. (1993). The Struggle for the Soul of the SBC: Moderate Responses to the Fundamentalist Motility. Mercer Academy Press. p. 103. ISBN9780865544246. Also, and possibly more than important for this report, The Trail of Claret should exist remembered because it was ane of the principal documents to support Landmarkism. No historical or doctrinal aberration, I believe, affected Southern Baptist thinking more than during the nineteenth century-and notwithstanding shapes Southern Baptist ecclesiology, peculiarly in the Southwest-than that of Landmarkism. What were the teachings of J.R. Graves, J.M. Pendleton, A.C. Dayton-a dentist converted from Presbyterianism to Baptist Landmarkism-and J.M. Carroll? Briefly, proponents of Landmarkism insisted (1) At that place is no such entity as the "invisible church" or the "Church Universal." At that place are only local churches. (two) But Baptist churches bear the marks of the truthful New Attestation church. (3) Only Baptist churches can trace their lineage in uninterrupted way back to the New Testament, and only Baptist churches therefore are true churches. (4) If yous want to see the Kingdom of God at work, look at Baptist churches for they are the only visible signs of the Kingdom of God. In fact Landmarkism insisted, Baptist churches and the Kingdom of God are really two sides of the aforementioned coin. (five) All other then-called churches are counterfeit, imitations, or "human societies" as the Landmarkers called them, and Baptists should have no dealings whatsoever with them. (6) Finally, but a true church building-that is, a Baptist church-tin can legitimately gloat the ordinances of baptism and the Lord's Supper. Any commemoration of these ordinances by not-Baptists is invalid.
32. ^ Slatton, James H. (2009). Westward.H. Whitsitt: The Man and the Controversy. Mercer University Printing. pp. 14–15. ISBN9780881461336. Landmark Baptists insisted that Baptist churches should non be referred to as Protestant churches at all considering they did not descend from those churches that broke away in protest from the church of Rome. Rather, they had enjoyed a continuous historical existence from the fourth dimension of the very first church in the New Testament days.
33. ^ Leonard, Bill J. (13 August 2013). Baptists in America. Columbia University Press. p. 1819. ISBN9780231501712. Landmarkism continue to affect Baptist polity (regime) and practice throughout the twentieth century, particularly with regard to questions of open and closed communion, "conflicting immersion," and support of missionaries through mission societies. Some Independent Baptist churches, congregations affiliated with the American Baptist Association (ABA), and the Primitive Baptists go along to affirm and promote Landmark views.
34. ^ ^{a b c} Hostetler, John A. (1993). Amish Society. JHU Printing. p. 74. ISBN9780801844423.
35. ^ ^{a b c} Kraybill, Donald B. (1 December 2010). Concise Encyclopedia of Amish, Brethren, Hutterites, and Mennonites. JHU Press. p. 47. ISBN9780801899119.
36. ^ Roth, John D. (17 March 2014). "One true visible church". Mennonite World Review. Retrieved 25 April 2018.
37. ^ Melton, J. Gordon (2009). "The Two-By-Two's". Melton's Encyclopedia of American Religions (8 ed.). Detroit, Michigan: Gale, Cengage. p. 554. ISBN978-0-7876-9696-2.
38. ^ ^{a b} Davie, Martin (1997). British Quaker Theology Since 1895. E. Mellen Press. pp. 17, 167. ISBN9780773486119.
39. ^ Braithwaite, William Charles (1919). The Second Period of Quakerism. Macmillan. p. 27.
40. ^ Angell, Stephen Ward; Angell, Stephen West.; Dandelion, Pinkish (26 September 2013). The Oxford Handbook of Quaker Studies. Oxford University Press. p. i. ISBN9780199608676. Fox preached that this was an historic period of a new covenant with God, the kickoff of the end of the world. Quakers represented the true church and the only right style to a salvation bachelor in this life, but all could become Quakers. All could realize salvation and consequent perfection.
41. ^ Polder, Kristianna (3 March 2016). Matrimony in the Truthful Church: The Seventeenth-Century Quaker Union Approbation Bailiwick. Routledge. p. 271. ISBN9781317099376.
42. ^ ^{a b} Gibson, James. "Wesleyan Heritage Series: Entire Sanctification". Due south Georgia Confessing Clan. Archived from the original on 29 May 2018. Retrieved thirty May 2018.
43. ^ Newton, William F. (1863). The Magazine of the Wesleyan Methodist Church. J. Fry & Visitor. p. 673.
44. ^ Flower, Linda (20 July 2007). "Vatican opinion "nothing new" say church building leader". The United Methodist Church building. Retrieved 10 June 2018.
45. ^ William J. Abraham (25 August 2016). "The Nascency Pangs of United Methodism equally a Unique, Global, Orthodox Denomination". Retrieved 30 April 2017.
46. ^ Davies, Rupert E.; George, A. Raymond; Rupp, Gordon (14 June 2017). A History of the Methodist Church in Great Britain, Volume Three. Wipf & Stock Publishers. p. 225. ISBN9781532630507.
47. ^ C. Leonard Allen and Richard T. Hughes, "Discovering Our Roots: The Ancestry of the Churches of Christ," p. 94, Abilene Christian University Press, 1988, ISBN 0-89112-006-eight
48. ^ ^{a b c} Douglas Allen Foster and Anthony 50. Dunnavant, The Encyclopedia of the Stone-Campbell Movement: Christian Church (Disciples of Christ), Christian Churches/Churches of Christ, Churches of Christ, p. 544-545, Wm. B. Eerdmans Publishing, 2004, ISBN 0-8028-3898-vii, ISBN 978-0-8028-3898-8, 854 pages, entry on Mormonism
49. ^ Canright, Dudley Marvin (1889). Seventh-Day Adventism Renounced: After an Experience of Twenty-viii Years. Fleming H. Revell Company. p. 134. Adventists claim that they must be the true church building because they are persecuted; merely Mormons have been persecuted a grand fold more. ... They point to her and her visions as the sign and proof that they are the merely true church.
50. ^ Vance, Laura Lee (1999). 7th-Day Adventism in Crisis: Gender and Sectarian Change in an Emerging Religion. Academy of Illinois Press. p. 56. ISBN9780252067440.
51. ^ Bruinsma, Reinder (2008). Cardinal Words of the Christian Faith. Review and Herald Pub Assoc. p. 126. ISBN9780828023405.
52. ^ Höschele, Stefan (ane January 2007). Christian Remnant-African Folk Church building: 7th-Day Adventism in Tanzania, 1903-1980. Brill Academic Publishers. p. 27. ISBN9789004162334. In Europe and America, Aventists would ... present themselves as the truthful church and preach that other denominations had become "Babylon" and were therefore not churches of God any more than.
53. ^ Lieb, Michael; Mason, Emma; Roberts, Jonathan (ten January 2013). The Oxford Handbook of the Reception History of the Bible. Oxford University Printing. p. 512. ISBN9780199670390.
54. ^ Doctrine and Covenants section I (1835 ed.).
55. ^ Joseph Smith–History 1:19, Pearl of Not bad Price (Common salt Lake City, Utah: LDS Church, 1981.)
56. ^ Packer, Boyd K. (October 1985). "The Only Truthful Church". Ensign.
57. ^ "Baptisms for the Dead".
58. ^ Clark, Robert Due east. (Spring 1997). "Baptism for the Dead and the Problematic of Pluralism: A Theological Reconfiguration". Dialogue: A Journal of Mormon Idea: 108.
59. ^ "Bones Beliefs", cofchrist.org.
60. ^ Anne C. Harper. "Iglesia ni Cristo" (PDF). STJ's Encyclopedia of New Religious Movements. Sacred Tribes Printing: 1–iii. Archived from the original (PDF) on 2011-x-05.
61. ^ Johan D. Tangelder. "Sects and Cults: Iglesia ni Cristo". Reformed Reflections. Retrieved 2011-06-20 .
62. ^ Adriel Obar Meimban (1994). "A Historical Analysis of the Iglesia ni Cristo: Christianity in the Far East, Philippine Islands Since 1914" (PDF). The Periodical of Sophia Asian Studies. Tokyo: Sophia Academy (12): 98–134. Archived from the original (PDF) on 2011-08-26.
63. ^ Anne C. Harper (2001-03-01). The Iglesia ni Cristo and Evangelical Christianity (PDF). The Network for Strategic Missions. pp. 101–119. Retrieved 2011-06-12 .
64. ^ (Pasugo, November 1973, 6)
65. ^ (Lamsa translation; cited in Pasugo, April 1978)

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