When it comes to Christian denominations, the question we often face is: Why are there so many? It’s often raised as a “gotcha” by skeptics or by those within the Roman Catholic Church. The objection usually sounds like this: If you claim to have the truth, why are you so divided?
Simply appealing to sin, while true, is not a sufficient answer by itself. Pride, error, and selfish ambition have contributed to unnecessary divisions throughout the churches’ history, including the Protestant church within the United States. No honest Christian would deny that. But the discussion requires more nuance.
Surely every faithful believer desires doctrinal unity and true fellowship within the visible church as a whole. Our Lord Himself prayed for the unity of His church in John 17:21 when He said, “that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me.” That prayer alone tells us unity is not optional—it is something we must continually pursue with humility and love.
At the same time, is it always wrong to have multiple denominations? It’s important to recognize a reality already present in the New Testament. The church—even immediately after Pentecost—has never expressed perfect unity. One only needs to read the New Testament letters. The Corinthians were divided. The Galatians were confused by false teaching. The Philippians struggled with in-house tensions. The early church wrestled with the Jew-Gentile division in Acts 15. However, the one holy apostolic church was real, Spirit-filled, and powerful—and yet imperfect.
If we don’t see perfect unity within a single congregation in the New Testament, how can we expect this after 2,000 years of history? Ecumenical movements come and go, but often this has been done by compromising on the cardinal doctrines of the Christian faith. In fact, many denominations have their origins in rejecting false doctrine to preserve sound doctrine. Therefore, genuine unity occurs when there is a commitment to the final authority of Scripture and to the clarity of the person and work of Jesus Christ.
The existence of denominations does not mean there is no unity at all. For example, the Reformed Church in the United States is a member of the North American Presbyterian and Reformed Council (NAPARC). This council is made up of thirteen denominations that share a common commitment to the infallibility and inerrancy of Scripture and to the historic Reformed tradition. These churches subscribe to either the Westminster Confession of Faith or the Three Forms of Unity (Heidelberg Catechism, Belgic Confession, and the Canons of Dordt).
Each denomination within this fellowship has its own distinctives. Those differences often arise from historical development, geographical context, and particular ecclesiastical convictions. The RPCNA emphasizes singing only Psalms in corporate worship; the RCUS exclusively holds to the six ordinary day creation view. The URCNA has a different form of church government than does the OPC. While these differences exist, we all submit to the authority of Scripture as infallible and inerrant. We all strive to divide the Word of truth faithfully. The subordinate doctrinal standards act as guardrails to ensure that every member and church officer remains accountable for preaching or believing the core issues of the historic Christian faith.
Such differences, when they fall within the bounds of orthodoxy, should not prevent us from recognizing one another as brothers in the Lord. When the Apostle Paul addressed believers who differed over matters of Christian liberty, he wrote in Romans 14, “Let each be fully convinced in his own mind.” This shows that sincere believers may hold firm convictions even when a fellow Christian disagrees. While not every doctrine falls into the category of Christian liberty, the principle remains: we are to maintain fellowship whenever doing so does not compromise the gospel or the fundamental truths of the faith.
Likewise, in our relationships with denominations closely aligned with our confessional commitments, we ought not to look down upon one another. In essence, we are equally united to Christ. While we may not share the same ecclesiastical structure or agree on every theological matter, we share one Lord and one authoritative Word.
Our Lord Jesus Christ calls us to unity, not uniformity. Therefore, our fellowship with our brothers and sisters in Christ rests on a solid foundation built on truth,
not optics.
To emphasize this, we can look at 1 Corinthians 3:1-17. The apostle Paul had to address the divisions within the church in Corinth. Some joined themselves to Paul, while others said they followed Apollos. Paul quickly corrects this kind of tribal thinking by reminding them that the power does not reside in any human leader (or any particular denomination for that matter). It is God alone who gives the growth. Paul goes on to explain that he and Apollos are actually one in their work. Though they are different servants, they share the same mission. Both are laboring to build up the church, with Christ as the only foundation. As Paul writes (v. 11), “For no other foundation can anyone lay than that which is laid, which is Jesus Christ.” The church grows as it proclaims Christ crucified, which is the very wisdom of God.
This should remind us that there is only one Gospel. There is not a Presbyterian Gospel, a URC Gospel, or an RCUS Gospel. There is simply the Gospel—and it is this Gospel that is the power of God to save the lost and to build His church.
Up to this point, I have sought to show that genuine Christian unity rests on a shared commitment to the authority of Scripture and the one gospel of Jesus Christ. While real differences exist among denominations, if we share the same Christ, we can still recognize one another as brothers in the Lord. In this sense, denominational diversity can actually serve a positive purpose. It allows for genuine unity based on truth rather than a superficial—and often theologically dangerous—uniformity.
There is another important benefit of having fellowship with other denominations, particularly through participation in the North American Presbyterian and Reformed Council (NAPARC). Such fellowship enables us to live out the principle found in Proverbs 27:17: “As iron sharpens iron, so a man sharpens the countenance of his friend.” While each denomination retains its own autonomy, we can still sharpen one another as we face the pressing theological issues of our day.
Each year, delegates representing the thirteen denominations gather for a meeting. Part of what they do is form joint committees to study any “hot button issue” that would be beneficial. For instance, there are multiple study papers on the issue of “Federal Vision,” which compromises the historic teaching of justification by faith alone. When you have multiple denominations that provide a robust examination and rejection of an error, it would be wise to heed what they have to say.
A more recent example of exposing error involves the rejection of a teaching known as Kinism, sometimes described as “race realism.” The Reformed Presbyterian Church of North America went public in 2026, excommunicating a minister for promoting this doctrine. According to WORLD Magazine, Kinism is “the belief that insurmountable differences between races exist and justify some type of discrimination.” In other words, it promotes the idea that God ordains a racial hierarchy. Similarly, in 2024 a minister in the Orthodox Presbyterian Church was removed from office for promoting the same heresy.
This pattern should not be ignored. Within the RCUS, this should cause us to keep a sharp eye for this kind of teaching, either from our ministers or our members. In my own brief study of Kinism, I have noticed that this recent surge is spreading through social media. In many ways, it appears to be a reaction against the “white guilt” narrative often promoted in radical left-wing education and media. Yet moving from “white guilt” to “white pride” is simply a pendulum swing in the opposite direction—both are equally destructive to the body of Christ. Without the benefit of fellowship and interaction with brothers in other denominations, I may not have considered this issue as urgently as I do now.
Before closing, I would like to offer a few practical suggestions for fostering fellowship with brothers and sisters from other denominations. During vacations or road trips, you may have opportunities to worship with another church within the North American Presbyterian and Reformed Council (NAPARC). You may also have NAPARC churches nearby. Have you ever reached out to them simply to introduce yourself and share a cup of coffee? That small gesture can be a meaningful opportunity to build fellowship. Sharing a cup of coffee is not a compromise of conviction—it is an expression of Christian charity.
Taking time to get to know one another can also open doors for mutual encouragement. Perhaps there are prayer requests from their congregation that you could include in your congregational prayer on the Lord’s Day. Perhaps there are needs within their church that you might be able to help meet or vice versa. Simple acts of care can strengthen the bonds we share in Christ.
Let me share a personal example. I was pastoring a church that was seeking another location for worship services. We visited a conservative Lutheran church and met with their pastor. We had a wonderful conversation about our shared burden to reach the lost with the hope of the gospel. After our meeting, we walked outside and noticed that the grass around their building was severely overgrown. This took away from the beauty of their otherwise lovely property. Our elder and deacon took the initiative to bring their equipment and cut the grass for them as a gesture of gratitude for their warm welcome.
In the end, we did not rent the building for other reasons. However, I can tell you with confidence that the Lutheran pastor was both surprised and overjoyed by our gesture. We did not need to pretend that our churches can have fraternal relations. They would never allow me to preach in their service, and we would not have invited them to preach from our pulpit. Yet we were still able to treat one another as brothers in the Lord. How much more, then, can we express this kind of fellowship with those churches with whom we do share fraternal relations?
In conclusion, the church will always be confronted with errors. The flaming arrows of the devil will continue to fly, seeking to destroy and divide the church. Thankfully, our armor is more than sufficient to withstand his schemes. And we do not stand alone as a denomination. The Lord has placed us in fellowship with other faithful churches that help sharpen and strengthen us. Together, we are reminded that the gospel is the foundation of all that we do as the church. We are fellow workers who can benefit from one another’s wisdom. This requires humility as we strive to remain faithful to the gospel entrusted to us.
Rev. Jeff Munive
Providence Reformed Church
Lodi, CA