Evangelicalism
In the words of Albert Mohler, president of the Southern Baptist Theological Seminary, confessional evangelicalism refers to "that movement of Christian believers who seek a constant convictional continuity with the theological formulas of the Protestant Reformation". While approving of the evangelical distinctions proposed by Bebbington, confessional evangelicals believe that authentic evangelicalism requires more concrete definition in order to protect the movement from theological liberalism and from heresy. According to confessional evangelicals, subscription to the ecumenical creeds and to the Reformation-era confessions of faith (such as the confessions of the Reformed churches) provides such protection. Confessional evangelicals are represented by conservative Presbyterian churches (emphasizing the Westminster Confession), certain Baptist churches that emphasize historic Baptist confessions such as the Second London Confession, evangelical Anglicans who emphasize the Thirty-Nine Articles (such as in the Anglican Diocese of Sydney, Australia), and some confessional Lutherans with pietistic convictions.
Catholic Apostolic Charismatic Church of Jesus the King
The Church maintains an active commitment to macro–ecumenism, fostering relationships with all types of faith and religious groups, Christian and non-Christian. There is open cooperation and co-celebration with other small churches and missionary congregations, and there have been moves towards communion with the Episcopal Churches in Europe. There is a special interest in the beliefs of the indigenous peoples of Latin America because the Church's founder, Braschi, has lived and worked among various Latin American peoples. While stopping short of pantheism or theological pluralism, the Church believes that "essential truths" are deposited by God in all sincere and life–affirming religions and cultures and that since human beings and their knowledge are, by nature, incomplete and flawed, it is nonsense to talk about superiority and inferiority or gradations of value and truth in comparative religion. All humans' belief systems, by virtue of being held by humans, must therefore be partially reflective of truth (of God) and partially reflective of limitations (of people).