Dave Armstrong (Catholic) in black.
I have only recently been able to locate the source of this figure. I say the source because in fact there is only one source that mentions this figure independently. All other secondary sources (to which Roman Catholics sometimes make appeal) ultimately cite the same original source. That source is David A. Barrett’s World Christian Encyclopedia: A Comparative Survey of Churches and Religions in the Modern World A.D. 1900—2000 (ed. David A. Barrett; New York: Oxford University Press, 1982). This work is both comprehensive and painstakingly detailed; and its contents are quite enlightening.
Good. And as we see, this is the work that Al and I cited. Now here is where Eric starts to make a good point about denominational criteria:
Barrett identifies seven major ecclesiastical “blocs” under which these 22,190 distinct denominations fall (Barrett, 14-15): (1) Roman Catholicism, which accounts for 223 denominations; (2) Protestant, which accounts for 8,196 denominations; (3) Orthodox, which accounts for 580 denominations; (4) Non-White Indigenous, which accounts for 10,956 denominations; (5) Anglican, which accounts for 240 denominations; (6) Marginal Protestant, which includes Jehovah’s Witnesses, Mormons, New Age groups, and all cults (Barrett, 14), and which accounts for 1,490 denominations; and (7) Catholic (Non-Roman), which accounts for 504 denominations.
According to Barrett’s calculations, there are 8,196 denominations within Protestantism—not 25,000 . . .
. . . Barrett indicates that what he means by “denomination” is any ecclesial body that retains a “jurisdiction” (i.e., semi-autonomy). As an example, Baptist denominations comprise approximately 321 of the total Protestant figure. Yet the lion’s share of Baptist denominations are independent, making them (in Barrett’s calculation) separate denominations. In other words, if there are ten Independent Baptist churches in a given city, even though all of them are identical in belief and practice, each one is counted as a separate denomination due to its autonomy in jurisdiction. This same principle applies to all independent or semi-independent denominations. And even beyond this, all Independent Baptist denominations are counted separately from all other Baptist denominations, even though there might not be a dime’s worth of difference among them. The same principle is operative in Barrett’s count of Roman Catholic denominations. He cites 194 Latin-rite denominations in 1970, by which Barrett means separate jurisdictions (or diocese). Again, a distinction is made on the basis of jurisdiction, rather than differing beliefs and practices.
I accept this (and urge people to read his entire article, linked
here, to fully understand the considerable force of his objection), and I reject Barrett’s calculations (as he defines and categorizes them), just as Eric does. In any event, the criteria of the definition of “denomination” is a different question from whether or not Catholics have pulled it out of thin air in order to embarrass Protestants. I am convinced by Eric’s explication of the former, from Barrett himself, but I reject the latter characterization.
Be that as it may, I think we can safely refer to “hundreds” of Protestant denominations, using a cogent doctrinal definition, not merely jurisdictional or superficial (though institutional unity is ot an unbiblical characteristic, either, if we want to get technical about it). Biblically-speaking, any more than one “denomination” or “Church” is a scandal. The Catholic continues to assert that there is one Church and that the Catholic Church is the fullest institutional expression of that one Church, with other Christians implicitly connected with it to more or less degrees. This (agree or disagree) at least lines up with the biblical witness as to the nature and definition of the Christian Church, rather than being blatantly contrary to the Bible, as the very notion of denominationalism (wholly apart from later disputes about numbers) is.
So, yes, I agree, Svendsen’s clarifications of Barrett’s meaning and his rebuke are worthwhile, and to be heeded accordingly; it does not follow, however, that the scandal of Protestant denominationalism is therefore alleviated. It is scandalous because it entails a false, unbiblical definition of what the Church is, no matter how many of these sects one arrives at, or by what calculation and criteria.
I, as a Catholic apologist, can easily admit that Svendsen is right about wrongheaded definitions concerning denominations, but that doesn’t have any ill effect whatever on the overall Catholic apologetic. On the other hand, Protestant apologists like Svendsen and White (even ecumenical Protestant apologists and other thinkers) have a huge problem trying to biblically justify denominationalism and sectarianism and in determining the internal causes of same (which we Catholics would identify as: sola Scriptura, private judgment, so-called “supremacy of conscience,” the sectarian and exclusivistic mindsets, anti-institutionalism, anti-sacerdotalism, rejection of a binding apostolic tradition and Church, and of apostolic succession, episcopacy, even American cultural individualism running rampant within American Protestantism, etc.) that they have by no means ever resolved or even squarely faced.
according to Eric Svendson’s analysis of Barrett.
