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{{Christianity}}
 
{{Christianity}}
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'''Christianity''' is the world's largest religion, having over 2 billion adherents, and takes its name from [[Jesus Christ]] meaning "Jesus the Savior" and "Jesus the Anointed One". Adherents are called Christians, meaning "of Christ" or "belonging to Christ".<ref>[http://dictionary.cambridge.org/define.asp?key=2661&dict=CALD Cambridge Advanced Learner's Dictionary]</ref> It seems that at first the [[religion]] was called "The Way" and the adherents were called Nazarenes (after the city of [[Nazareth]] where Jesus lived). The name Christian arose in [[Antioch]] in the first century A. D. and its use spread, probably closer to mid-century since it is recorded in the [[Acts of the Apostles|Book of Acts]] (Acts:11:26)
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'''Christianity''' ([[Greek]] Χριστιανισμός, from the word Xριστός ([[Christ]]) is a [[Monotheistic religion #Christian view|monotheistic]] [[religion]]<ref name="Monotheism">Christianity's status as monotheistic is affirmed in, amongst other sources, the ''[[Catholic Encyclopedia]]'' (article "[http://www.newadvent.org/cathen/10499a.htm Monotheism]"); [[William F. Albright]], ''From the Stone Age to Christianity''; [[H. Richard Niebuhr]]; About.com, [http://ancienthistory.about.com/od/monotheisticreligions/ ''Monotheistic Religion resources'']; Kirsch, ''God Against the Gods''; Woodhead, ''An Introduction to Christianity''; [[Columbia Encyclopedia|The Columbia Electronic Encyclopedia]] [http://www.infoplease.com/ce6/society/A0833762.html ''Monotheism'']; The New Dictionary of [[Cultural literacy|Cultural Literacy]], [http://www.bartleby.com/59/5/monotheism.html ''monotheism'']; New Dictionary of Theology, [http://www.ntwrightpage.com/Wright_NDCT_Paul.htm ''Paul''], p. 496-499; Meconi. "Pagan Monotheism in Late Antiquity". p. 111f.</ref> centered on the life and teachings of [[Jesus]] as [[New Testament view on Jesus' life|presented in the New Testament]].<ref>[[BBC]], [http://www.bbc.co.uk/religion/religions/christianity/ ''BBC - Religion & Ethics - 566, Christianity'']</ref>
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== Main Christian groups ==
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Its followers, known as [[Christian]]s,<ref name="name">The term "Christian" ([[Greek language|Greek]] {{polytonic|''Χριστιανός''}}) was first used in reference to Jesus's [[disciple (Christianity)|disciples]] in the city of [[Antioch]] {{bibleref|Acts|11:26|NASB}} about 44 AD, meaning "followers of Christ". The earliest recorded use of the term "Christianity" (Greek {{polytonic|''Χριστιανισμός''}}) was by [[Ignatius of Antioch]], around 100 AD. See Elwell/Comfort. ''Tyndale Bible Dictionary'', p. 266, 828</ref> believe that Jesus is the begotten<ref>The specification of Jesus as 'begotten' son is used to indicate the belief that Jesus is the Son of God by nature, as part of the Trinity, rather than by adoption, as Christians believe all true believers are. See ''Voting About God in Early Church Councils'' by [[Ramsay MacMullen]], Yale University Press, 2006</ref><ref> See: [[Arianism]]</ref> [[Son of God]] and the [[Messiah]] ([[Christ]]) [[Bible prophecy|prophesied]] in the [[Hebrew Bible]] (the part of [[scripture]] common to Christianity and [[Judaism]]). To Christians, Jesus Christ is a teacher, the [[role model|model]] of a [[virtue|virtuous]] life, the [[revelation|revealer]] of [[God in Christianity|God]], and most importantly the [[salvation|saviour]] of humanity who suffered, died, and was [[resurrection|resurrected]] to bring about salvation from [[Sin#Christian views of sin|sin]].<ref name="McGrath4">McGrath, ''Christianity: An Introduction'', p. 4-6.</ref> Christians maintain that Jesus [[Ascension of Jesus|ascended]] into [[heaven]], and most [[Christian denomination|denominations]] teach that Jesus will [[Second Coming|return]] to [[Last judgement|judge]] the living and the dead, granting [[Immortality|everlasting life]] to his followers. Christians call the message of Jesus Christ [[Good news (Christianity)|the Gospel]] ("good news") and hence label the written accounts of his ministry as [[gospel]]s.
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The three largest self-governing bodies of Christians are:
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Like [[Judaism]] and [[Islam]], Christianity is classified as an [[Abrahamic religion]] (''see also [[Judeo-Christian]]'').<ref name="J.Smith98">J.Z.Smith, p. 276.</ref><ref name="Anidjar2001">Anidjar, p. 3.</ref><ref>Fowler, ''World Religions: An Introduction for Students'', p. 131.</ref>  [[Jewish Christianity#Jewish origin of Christianity|Christianity began as a Jewish sect]]<ref name="Robinson">Robinson, ''Essential Judaism: A Complete Guide to Beliefs, Customs and Rituals'', p. 229.</ref><ref name="Esler">Esler. ''The Early Christian World''. p. 157f.</ref> in the eastern [[History of the Mediterranean region|Mediterranean]], quickly grew in size and influence over a few decades, and by the 4th century had become the dominant religion within the [[Roman Empire]]. During the [[Middle Ages]], most of the remainder of [[Europe]] was [[Christianization|Christianized]], with Christians also being a (sometimes large) religious minority in the [[Middle East]], [[North Africa]], and parts of [[Thomas Christians|India]].<ref>McManners, ''Oxford Illustrated History of Christianity'', p. 301-303.</ref> Following the [[Age of Discovery]], through [[Missionary|missionary work]] and colonization, Christianity spread to the [[Americas]] and the rest of the world.
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* the [[Roman Catholic Church]] (approx. 1.1 billion baptized members) traces its roots back to [[Saint Peter]] who Catholic believed established the Church and the succession of the [[Pope]]s as the spiritual authority over the Christian body of believers.  
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Christianity has played a prominent role in the [[history of Western civilization|shaping of Western civilization]] at least since the 4th century.<ref name="Orlandis"/> As of the early 21st century, Christianity has between 1.5 billion<ref>"between 1,250 and 1,750 million adherents, depending on the criteria employed" (McGrath, ''Christianity: An Introduction'', page xvl.)</ref><ref>"1.5 thousand million Christians" (Hinnells, ''The Routledge Companion to the Study of Religion'', p. 441.)</ref> and 2.1 billion adherents,<ref>[http://www.adherents.com/Religions_By_Adherents.html Major Religions Ranked by Size<!-- Bot generated title -->]</ref> representing about a quarter to a third of the world's population.<ref>Hinnells, ''The Routledge Companion to the Study of Religion'', p. 441.</ref>
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* the [[Orthodox Church]]es (approx. 300 million baptized members) also trace their roots back to the beginnings of Christianity, but do not believe in the Primacy of the Pope.  Different theological perspectives led to the [[Great Schism]] between the Roman Catholic Church and the Eastern Orthodox Churches in A.D. 1054.
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==Beliefs==
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[[Image:Anglican Christ Church.jpg|thumb|150px|Anglican Christ Church in Western Australia]]
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[[Image:Bloch-SermonOnTheMount.jpg|thumb|250px|right|The [[Sermon On the Mount]] by [[Carl Heinrich Bloch]], Danish painter, d. 1890.]]
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* [[Protestantism]], the largest Communions are the [[Anglican Church|Anglicans]] (approx. 77 million baptized members) and the Lutheran World Federation (approx. 68 million baptized members). Protestantism has its origins in the European [[Reformation]]. It first broke away from the Roman Catholic Church under [[Martin Luther]] when differences over the nature of faith and works in the role of [[Christianity#salvation|salvation]] could not be adequately reconciled with Papal prescriptions as well as other practices that Luther saw in the Catholic Church at that time that he did not agree with. Other preachers and movements then followed Luther's example and also left the Catholic fold.
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In spite of important differences of interpretation and opinion, Christians share a set of beliefs that they hold as essential to their faith.<ref name="Olsen">Olson, ''The Mosaic of Christian Belief''.</ref>
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{{Clear}}
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== Christian beliefs ==
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=== Creeds ===
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Theologians, over two millennia, have debated a definitive summary of the Christian faith. While its interpretations vary drastically, probably the most commonly accepted statement of faith is the [[Nicene Creed| Nicea-Constantinopolitan Creed]] below:
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{{main|Creeds}}
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<blockquote>I believe in one God, [[God the Father|the Father Almighty]], Maker of [[heaven]] and [[earth]], and of all things visible and invisible. And in one Lord Jesus Christ, the Son of God, the only-begotten, begotten of the Father before all ages. Light of Light; true God of true God; begotten, not made; of one essence with the Father, by whom all things were made; who for us men and for our salvation came down from heaven, and was incarnate of the [[Holy Spirit]] and the [[Virgin Mary]], and became man. And He was crucified for us under [[Pontius Pilate]], and suffered, and was buried. And the third day He rose again, according to the [[Bible|Scriptures]]; and ascended into heaven, and sits at the right hand of the Father; and He shall come again with glory to judge the living and the dead; whose Kingdom shall have no end. And in the Holy Spirit, the Lord, the Giver of Life, who proceeds from the Father; who with the Father and the Son together is worshiped and glorified; who spoke by the prophets. In one Holy, Catholic, and Apostolic Church. I acknowledge one baptism for the remission of sins. I look for the [[Resurrection]] of the dead, and the life of the world to come.  Amen.</blockquote>
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Creeds (from Latin ''credo'' meaning "I believe") are concise doctrinal statements or confessions, usually of religious beliefs. They began as baptismal formulas and were later expanded during the [[Christology|Christological]] controversies of the [[4th century|fourth]] and [[5th century|fifth centuries]] to become statements of faith.
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Christians and Christian denominations agree on many points of doctrine and disagree on others. According to an online Harris poll from 2003  99% of all American Christians believe in God, 96% in the [[Resurrection of Jesus Christ|resurrection of Jesus Christ]], 93% in Heaven, 93% in the virgin birth, 92% in the survival of the soul after death, 82% in Hell, 50% in ghosts, 27% in astrology and 21% in reincarnation. <ref>http://www.harrisinteractive.com/harris_poll/index.asp?PID=359</ref> Note that the latter two beliefs are in opposition to the religious dogma of most Christian denominations.
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{{wikisource|Apostles Creed}}
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The [[Apostles Creed]] (''Symbolum Apostolorum'') was developed between the second and ninth centuries. It is the most popular creed used in worship by Western Christians. Its central doctrines are those of the Trinity and God the Creator. Each of the doctrines found in this creed can be traced to statements current in the [[Apostolic Age|apostolic period]]. The creed was apparently used as a summary of Christian doctrine for baptismal candidates in the churches of Rome.<ref>Pelikan/Hotchkiss, ''Creeds and Confessions of Faith in the Christian Tradition''.</ref>
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Since the Apostles Creed is still unaffected by the later Christological divisions, its statement of the articles of Christian faith remain largely acceptable to most Christian denominations:
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*belief in [[God the Father]], [[Jesus Christ]] as the [[Son of God]] and the [[Holy Spirit]]
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*the [[crucifixion of Jesus|death]], [[Harrowing of Hell|descent into hell]], [[resurrection of Jesus|resurrection]], and [[Ascension of Jesus|ascension]] of Christ
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*the holiness of the [[Ecclesia (church)|Church]] and the [[communion of saints]]
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*Christ's [[second coming]], the [[Day of Judgement]] and [[salvation]] of the faithful.
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Nonetheless, the Nicea-Constantinopolitan Creed offers a general overall picture of what Christian theology looks like, and serves as a useful outline.
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{{wikisource|Nicene Creed}}
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The [[Nicene Creed]], largely a response to [[Arianism]], was formulated at the Councils of [[First Council of Nicaea|Nicaea]] and [[First Council of Constantinople|Constantinople]] in 325 and 381 respectively<ref>Catholics United for the Faith, [http://www.cuf.org/faithfacts/details_view.asp?ffID=191 "We Believe in One God"]</ref><ref>''Encyclopedia of Religion'', "Arianism".{{Clarifyme|date=August 2008}}</ref> and ratified as the universal creed of [[Christendom]] by the [[Council of Ephesus]] in 431.<ref name="ephesus">''[[Catholic Encyclopedia]]'', "[http://www.newadvent.org/cathen/05491a.htm Council of Ephesus]".</ref>
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Other creeds may prove helpful in research. See also: the [[Apostle's Creed]], [[Athanasian Creed]].
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The [[Chalcedonian Creed]], developed at the [[Council of Chalcedon]] in 451,<ref>[[History of Christianity|Christian History]] Institute, [http://chi.gospelcom.net/DAILYF/2003/10/daily-10-08-2003.shtml ''First Meeting of the Council of Chalcedon''].</ref> though rejected by the [[Oriental Orthodox]] Churches<ref>[[British Orthodox Church]], [http://www.britishorthodox.org/113e.php ''The Oriental Orthodox Rejection of Chalcedon'']</ref>, taught Christ "to be acknowledged in two natures, inconfusedly, unchangeably, indivisibly, inseparably": one divine and one human, and that both natures are perfect but are nevertheless [[Hypostatic union|perfectly united into one person]].<ref>Pope Leo I, [http://www.dailycatholic.org/history/4ecumen2.htm Letter to Flavian'']</ref>
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===God===
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The [[Athanasian Creed]], received in the western Church as having the same status as the Nicene and Chalcedonian, says: "We worship one God in Trinity, and Trinity in Unity; neither confounding the Persons nor dividing the [[Consubstantiality|Substance]]."<ref>''[[Catholic Encyclopedia]]'', "[http://www.newadvent.org/cathen/02033b.htm Athanasian Creed]".</ref>
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The God of the Christians is a triune being.  Though there is only one Divine nature there are three Divine Persons: The Father, the Son, and the Holy Spirit.  The three Persons are collectively called the [[Trinity]] or the Holy Trinity. Christians reject the idea that they are polytheists because of the oneness of the divine nature (or essence).  Though to non-Christians and even many Christians, it might seem like an inconsequential dogma, the doctrine of the Trinity is central to all of Christian theology and life. This is especially true in the relationship between God and human beings.  The major theme of the Bible is love.  In the Hebrew [[Old Testament]] the idea is expressed in the Hebrew word ''hessed'', which is variously translated as loyal love, tender mercy, steadfast love, mercy, goodness, etc.  in the [[New Testament]] the same idea is expressed in the Greek word ''agape'', which is variously translated as love, compassion, charity, etc.  The picture that the Biblical writers draw with these words is of a lover (God) who is entirely self-sufficient, needing nothing, and a beloved (human beings) in desperate need of salvation but unable to obtain it for himself. But God the lover is willing to suffer, knows He is going to suffer, even endure death to save the beloved human beings. This love of God for human beings is an extension of the love the Three Persons in the Trinity have for each other. Each loves the others infinitely.  Their love for each other and for their creation is such that the [[Apostle John]] equates God and love, in an almost mathematical way saying, "God is love."
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Additionally, the God of the Christians is the creator of all things, is everywhere present, exists in all times, is transcendent, all-knowing (omniscient), just, all-powerful (omnipotent).
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Most Christians (Roman Catholics, Orthodox and Protestants alike) accept the use of creeds, and subscribe to at least one of the creeds mentioned above.<ref name="UMC - Our Common Heritage as Christians">{{cite web|url = http://archives.umc.org/interior.asp?mid=1806| title = Our Common Heritage as Christians |publisher = The United Methodist Church |accessdate = 2007-12-31}}</ref>
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A minority of Protestants, notably [[Restorationists]], a movement formed in the wake of the [[Second Great Awakening]] in the [[19th century in the United States|19th century United States]], oppose the use of creeds.<ref>White, ''[http://www.appiusforum.com/restoration.html The History of the Church]''.</ref>
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===Jesus===
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=== Jesus Christ ===
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[[Image:Jesus' Baptism.jpg|180px|left|]]
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{{main|Christian views of Jesus|Christology}}
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Christians hold that during the reign of [[Caeser Augustus]] the Son (e.g. the second Person of the Trinity) took flesh from a virgin woman and was incarnate as a man.  He was born in the town of [[Bethlehem]] and was given the name [[Jesus]].  At the age of thirty he was baptized by his cousin, the [[John the Baptist|Prophet John]], and began to preach in the area [[Palestine]].  About three years after his baptism, he raised his friend Lazarus from the dead, prompting the Jewish power establishment to plot Jesus death.  Jesus was [[crucified]].  He came back from the dead and was seen by over 500 people.  He ascended to heaven.  The four [[Gospels]] contain the records of some of what Jesus did and said, but he did much more than those four books relate, as the Apostle John admitted in his Gospel.
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{{Clear}}
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===Jesus' Self Consciousness===
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The central tenet of Christianity is the belief in [[Jesus]] as the [[Son of God]] and the [[Messiah]] ([[Christ]]). The title "Messiah" comes from the [[Hebrew language|Hebrew]] word מָשִׁיחַ (''māšiáħ'') meaning ''anointed one''. The Greek translation {{polytonic|''Χριστός''}} (''Christos'') is the source of the English word "[[Christ (title)|Christ]]".<ref name="McGrath4"/>[[Image:Vladimirskaya.jpg|thumb|200px|left|A depiction of Jesus and Mary, the [[Theotokos of Vladimir]] (12th century).]]
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Jesus, conceived of the Holy Spirit, presented a disturbing surprise to his earthly father, Joseph, knowing he had not impregnated his fiancee, Mary. She would ponder the meaning of this miracle all the days Jesus would grow and finally she would behold her son expire on the cross. But Joseph, told by the Lord who his son really was, and how he had come about, and being warned by the Lord to flee the murderous Herod, took his family to Egypt - until the death of Herod made it safe ("Out of Egypt have I called My Son") to return to Israel. The family settled in Nazareth on the elevated rim of the Jezre'el Valley where he grew well and observably no different from the other youth. But when he was about 12 years old, he was taken to the Temple in Jerusalem, and displayed his consciousness that His real Father was God rather than Joseph ("Didn't you know that I must be here about the matters of My Father?".
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Christians believe that, as the Messiah, Jesus was [[anointing|anointed]] by God as ruler and savior of humanity, and hold that Jesus' coming was the fulfillment of [[Messianic prophecies of Jesus|messianic prophecies]] of the [[Old Testament]]. The Christian concept of the Messiah differs significantly from [[Jewish Messiah|the contemporary Jewish concept]]. The core Christian belief is that, through [[Death and Resurrection of Jesus|the death and resurrection of Jesus]], [[original sin|sinful]] humans can be reconciled to God and thereby are offered salvation and the promise of [[Immortality|eternal life]].<ref>Metzger/Coogan, ''Oxford Companion to the Bible'', p. 513, 649.</ref>
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They returned to Nazereth in Galilee and it wasn't until 28 years later that He began to publicly show His consciousness as to who he was. This was at his baptism at the Jordan River by John, when the voice came, to him, to John, and to the people privileged to be around, "This is my Son, the Beloved, Listen (Shma'a) to Him!" Here and now, against even the desire of John the Baptizer, Jesus, knowing that sin was not in him, chose to identify with sinful mankind in this baptism of John for repentance of sin, knowing that at the end of his time on earth, he would then be giving this sinless life of his on the cross, bearing the sins of the world upon himself.
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While there have been many [[Christian theology|theological]] disputes over the [[Christology|nature of Jesus]] over the first centuries of Christian history, Christians generally believe that Jesus is [[Incarnation (Christianity)|God incarnate]] and "[[Hypostatic union|true God and true man]]" (or both fully divine and fully human). Jesus, having become [[Incarnation (Christianity)|fully human]], suffered the pains and temptations of a mortal man, yet he did not [[sin]]. As fully God, he defeated death and rose to life again. According to the [[Bible]], "God raised him from the dead,"<ref>{{bibleverse||Acts|2:24}}, {{bibleverse-nb||Acts|2:31-32}}, {{bibleverse-nb||Acts|3:15}}, {{bibleverse-nb||Acts|3:26}}, {{bibleverse-nb||Acts|4:10}}, {{bibleverse-nb||Acts|5:30}}, {{bibleverse-nb||Acts|10:40-41}}, {{bibleverse-nb||Acts|13:30}}, {{bibleverse-nb||Acts|13:34}}, {{bibleverse-nb||Acts|13:37}}, {{bibleverse-nb||Acts|17:30-31}}, {{bibleverse||Romans|10:9|NIV}}, {{bibleverse|1|Cor|15:15|NIV}}, {{bibleverse-nb|1|Cor|6:14}}, {{bibleverse|2|Cor|4:14}}, {{bibleverse||Gal|1:1}}, {{bibleverse||Eph|1:20}}, {{bibleverse||Col|2:12}}, {{bibleverse|1|Thess|1:10}}, {{bibleverse||Heb|13:20}}, {{bibleverse|1|Pet|1:3}}, {{bibleverse-nb|1|Pet|1:21}}</ref> he [[Ascension of Jesus Christ|ascended]] to [[heaven]], is "seated at the right hand of the Father"<ref>http://en.wikisource.org/wiki/Nicene_Creed</ref> and will [[Second Coming|return again]]<ref>{{bibleverse||Acts|1:9-11}}</ref> to fulfill the rest of [[Messianic prophecy]] such as the [[Resurrection of the dead]], the [[Last Judgment]] and final establishment of the [[Kingdom of God]].
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[[Image:Carpaccio Christus in Emmaus.jpg|thumb|Christus in Emmaus by [[Vittore Carpaccio]]]]
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Back, now, in Galilee, he would begin to do works of mercy, miracles of compassion, healings of deliverance, and overthrowing the devastaions of Satan upon the people of God's compassion - in short, bringing in the Kingdom of Heaven and of God and supplanting the Kingdom of Darkness. He began to gather around him his followers, simple fishing folk and others, spending most of his time in the area around the north shore of the Kinneret (Sea of Galilee). among the Jews of this Jewish area. He was bringing in the Messianic Kingdom to those who would understand it best, the Jews. But all the time, there was burning within him the knowledge that the blessings of Abraham would be extended, according to the promise,  to all the peoples of the earth, the Gentiles, and there would be a new Kingdom, a new nation, transcending both Jews and Gentiles, the Kingdom of the people of God the Heavenly Father. He began his forays then into gentile areas, Phoenecia, the Decapolis, and other locales, and finding faith there such as he had not found "even in Israel".
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A crossroads occurred, then, in the choice of Jesus, and consequently in the options of his disciples. It occurred in the Tetrarchy of Philip, at the foothills of Mt. Hermon, at the town of Caesarea Philipi. He knowing who he was, would force the question upon others - "Who do people say Me to be?". From the lips of Shim'on, whom he would call Peter, as leader of the others, He would hear - "You are the Messiah, the Son of the Living God!" It was enough. Jesus would then begin imparting to them what the nature of His mission to be - not to expel the Romans from the Holy Land, but to go to Jerusalem, to be betrayed, to be spurned and rejected by the High Priests and the Elders of the People, to be hung on a Roman cross at the hands of the Gentiles, to die. Casesarea Philipi was in between, on one hand, Gentile pervaded Roman Tiberius to the southwest of the Sea, and on the other hand, anti-Roman nationalistic and zealotic Gamla  to the north east of the Sea. (This latter would end their rebellion against Rome by suicide on Matzada in 73 A.D).  Those two polarities were present in the minds of the disciples and Jesus began, on one hand, to divest from their minds the one, the warrior role of the Messiah against the Romans, and the other, to renew their thinking and their commitment to Him as the self sacrificing Lamb of God, the Prince of Peace and the true Messiah of Israel, on the other hand.
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According to the [[Gospel]]s of [[Gospel of Matthew|Matthew]] and [[Gospel of Luke|Luke]], Jesus was [[Incarnation (Christianity)|conceived]] by the [[Holy Spirit]] and [[Nativity of Jesus|born]] from [[Mary (mother of Jesus)|the Virgin Mary]]. Little of Jesus' childhood is recorded in the [[canonical Gospels]], however [[infancy Gospels]] were popular in antiquity. In comparison, his adulthood, especially the week before his death, are well documented in the Gospels contained within the [[New Testament]]. The Biblical accounts of Jesus' ministry include: [[Baptism of Jesus|his baptism]], [[Miracles attributed to Jesus|miracles]], preaching, [[Ministry of Jesus|teaching, and deeds]].
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This took place on the long 3 or 4 day journey by foot from Galilee to Jerusalem, along the [[Jordan River]] valley, coming to Jericho, ascending to Jerusalem from the east. It was in Jerusalem that he prepared and settled the matter for the perpetuation of the Church at the Lord's last supper of the Passover, to be made palpable later by the descent of the Holy Spirit. It was in Jerusalem, in the Garden of the Oil Press, that what He had been lead to believe about his mission and the meaning and manner of his death was fully embraced and accepted with no reservation or turning back. "Your will be done, Father, if there is no other way", and "There is no other way, Your will be done Father!" It was a perfect decision and commitment, perfecting his life to be a perfect sacrifice. And it was to the west just outside Jerusalem that His teachings came to a concretization  and realization on the cross. And just outside of  Jerusalem that His Father would vindicate him by raising him from the dead.
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=== Death and resurrection of Jesus ===
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{{main|Crucifixion of Jesus|Resurrection of Jesus}}
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"No man takes my life from me. I have power to take it and I have power to lay it down... I lay down my life for the sheep." <ref>Bible, Gospel of John, 10:18,15 http://etext.virginia.edu/etcbin/toccer-new2?id=KjvJohn.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=10&division=div1</ref>
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[[Image:Cristo Velázquez lou2.jpg|thumb|180px|The Crucifixion by Diego Velázquez (17th century)]]
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"Though He was in the form of God, He did not think equality with God something to grasp onto. But He emptied Himself and took to Himself the form of a servant and was made man, And being found in the form of a man, He humbled Himself, becoming obedient unto death, even the death of the Cross. For this reason, God has exalted Him..."<ref>Bible, Philippians 2:6-9a, http://etext.virginia.edu/etcbin/toccer-new2?id=KjvPhil.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=2&division=div1 </ref>
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Christians consider the resurrection of Jesus to be the cornerstone of their faith (see [[1 Corinthians 15]]) and the most important event in human history.<ref>Hanegraaff. ''Resurrection: The Capstone in the Arch of Christianity''.</ref> Among Christian beliefs, the death and resurrection of Jesus are two core events on which much of Christian doctrine and theology is based.<ref name="ACU-Death & Resurrection">{{cite web|url = http://dlibrary.acu.edu.au/research/theology/Walsh.htm| title = The Significance of the Death and Resurrection of Jesus for the Christian|publisher = Australian Catholic University National|accessdate = 2007-05-16}}</ref><ref name="Got Questions-Death & Resurrection">{{cite web|url = http://www.gotquestions.org/resurrection-Christ-important.html| title = Why is the resurrection of Jesus Christ important?|publisher = Got Questions Ministries|accessdate = 2007-05-16}}</ref> According to the [[New Testament]] [[Jesus]] was [[Crucifixion|crucified]], died a physical death, buried within a tomb, and rose from the dead  three days later.<ref>{{bibleref2|John|19:30–31|NIV}}, {{bibleref|Mark|16:1|NIV}}, {{bibleref|Mark|16:6|NIV}}</ref> The New Testament mentions several [[resurrection appearances of Jesus]] on different occasions to his [[twelve apostles]] and [[disciple (Christianity)|disciples]], including "more than five hundred brethren at once,"<ref>{{bibleref2|1Corinthians|15:6|NIV|1 Cor. 15:6}}</ref> before Jesus' [[Ascension of Jesus Christ|Ascension]] to [[heaven]]. Jesus' death and resurrection are commemorated by Christians in all worship services, with special emphasis during [[Holy Week]] which includes [[Good Friday]] and [[Easter]] Sunday.
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===Morality===
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The death and resurrection of Jesus are usually considered the most important events in [[Christian Theology]], partly because they demonstrate that Jesus has power over life and death and therefore has the authority and power to give people [[eternal life]].<ref>{{bibleverse||John|3:16|NIV}}, {{bibleverse-nb||John|5:24|NIV}}, {{bibleverse-nb||John|6:39–40|NIV}}, {{bibleverse-nb||John|6:47|NIV}}, {{bibleverse-nb||John|10:10|NIV}}, {{bibleverse-nb||John|11:25–26|NIV}}, and {{bibleverse-nb||John|17:3|NIV}}.</ref>
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The fundamental principle in Christian moral teaching is love and forgiveness, as expressed by the life and teachings of Jesus Christ and the New Testament. Jesus summarized his teachings in two commandments from the Old Testament:
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"'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.' This is the great and foremost commandment. The second is like it, 'You shall love your neighbor as yourself.' On these two commandments depend the whole Law and the Prophets." ([[Gospel of Matthew|Matthew]] 22:37-39; [[Book of Deuteronomy|Deuteronomy]] 6:5; Leviticus 19:18)
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Christian churches accept and teach the New Testament account of the resurrection of Jesus with very few exceptions.<ref>This is drawn from a number of sources, especially the early Creeds, the ''Catechism of the Catholic Church'', certain theological works, and various Confessions drafted during the Reformation including the ''Thirty Nine Articles of the Church of England'', works contained in the ''Book of Concord''.</ref>. Some modern scholars use the belief of Jesus' followers in the resurrection as a point of departure for establishing the continuity of the [[historical Jesus]] and the proclamation of the [[early church]].<ref>Fuller, ''The Foundations of New Testament Christology'', p. 11.</ref> Some [[Liberal Christianity|liberal Christians]] do not accept a literal bodily resurrection,<ref>A [[Jesus Seminar]] conclusion: "in the view of the Seminar, he did not rise bodily from the dead; the resurrection is based instead on [[vision hypothesis|visionary experiences]] of [[Simon Peter|Peter]], [[Paul of Tarsus|Paul]], and [[Mary Magdalene|Mary]]."</ref><ref>Funk. ''The Acts of Jesus: What Did Jesus Really Do?''.</ref> seeing the story as richly symbolic and spiritually nourishing [[mythology|myth]]. Arguments over death and resurrection claims occur at many religious [[debate]]s and [[interfaith|interfaith dialogues]].<ref>Lorenzen. ''Resurrection, Discipleship, Justice: Affirming the Resurrection Jesus Christ Today'', p. 13.</ref> [[Paul the Apostle]], an early Christian convert and missionary, wrote, "If Christ was not raised, then all our preaching is useless, and your trust in God is useless."<ref>{{bibleref2|1Cor|15:14|NLT|1 Cor. 15:14}}</ref><ref>Ball/Johnsson (ed.). ''The Essential Jesus''.</ref> The Unitarian church is one of the few in which a resurrection of Jesus is not a doctrine.<ref>[http://www.melbourneunitarian.org.au/node/22 Melbourne Unitarian Peace Memorial Church]</ref>{{Fact|date=August 2008}}
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Constant debate has resulted as to how a person should express love for God in their moral behavior. This moral dialogue found expression in the New Testament, where the [[Apostle Paul]] addressed such controversies as [[circumcision]] ([[Epistle to the Romans|Romans]] 2:25-29), eating meat that was sacrificed to [[pagan]] deities (1 Corinthians 8), speculating about myths and genealogies (1 Timothy 1:3-5), and observing ceremonial dates and seasons (Galatians 4:9-11).
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=== Salvation ===
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{{main|Salvation}}
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Regardless of a person's ethical interpretations, adherents commonly point to New Testament passages John 3:16 and 1 Corinthians 13:4-7 as scriptural depictions of love. The former states that <blockquote>"God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life."</blockquote> The latter characterizes love, saying <blockquote>"Love is patient, love is kind and is not jealous; love does not brag and is not arrogant, does not act unbecomingly; it does not seek its own, is not provoked, does not take into account a wrong suffered, does not rejoice in unrighteousness, but rejoices with the truth; bears all things, believes all things, hopes all things, endures all things."</blockquote>
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[[Protestantism]] teaches that [[salvation|eternal salvation]] is a gift that comes to an individual by [[Divine grace|God's grace]], sometimes defined as "unmerited favor," on the basis of one's personal belief in and dependence on the [[Substitutionary atonement|substitutionary death and resurrection of Jesus Christ]].<ref name=Westminster>McKim, Donald K. ''Westminster Dictionary of Theological Terms." Westminster John Knox Press, 1996.</ref> Salvation in this sense refers to God's activities in bringing humans into right relationship with God and with one another through faith in Jesus Christ. It is the belief that one can be saved (rescued) from [[sin]] and eternal [[death]]. Other concepts used in the study of how salvation is accomplished include conversion, faith, justification, regeneration, and others.<ref name=Westminster/> Many Protestants believe in the "assurance of salvation" &mdash; that God can give the confidence that a believer in Jesus as the Christ has truly received salvation.
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Jesus Christ affirmed, "By this all men will know that you are My disciples, if you have love for one another." (John 13:35)
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[[Image:Christianity percentage by country.png|thumb|300px|Christianity [[percentage]] by [[country]].]]
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===The Atonement of Jesus on the Cross===
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[[Catholicism]] teaches that while in most cases one must be a baptized Catholic to be saved<ref>CCC 846; Vatican II, Lumen Gentium 14</ref>. it is possible in some circumstances for people to be saved who have not been fully initiated into the Catholic Church<ref>"Salvation outside the Church." http://www.catholic.com/library/Salvation_Outside_the_Church.asp</ref>. Catholics generally emphasize the role of works and [[sacraments]] in attaining salvation. The Catholic Church teaches that faith is important, but it also believes that salvation also requires good works and piety such as obedience to the commandments, participation in the sacraments, church attendance, doing penance and giving alms, reciting prayers and so on, in order to merit eternal life.<ref>See quotations from Council of Trent on Justification at http://www.justforcatholics.org/a14.htm</ref>
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[[Image:Dalí The Christ of St. John of the Cross.jpg|thumb|The Christ of St. John of the Cross by [[Salvador Dalí]], 1951.]]
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All Christians believe with the New Testament that the death of Jesus, along with His resurrection, is an indispensable proclamation of a crucial event for the reconciliation of lost sinners with God. There are three elements they see to understanding His death on the cross.
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# Jesus having the knowledge that His path would lead to his own death, desired and willed that that take place, and persevered in that path though there was opportunity for Him to avoid it. Though there is ample recognition in the New Testament that others desired Him to die, and that the circumstances in which His path took him would bring Him to His end on earth, the mover of all these things was Himself and the will of the Father. "I have power to take my life and I have power to lay down my life. I lay down my life for the sheep."
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The formal study of theology of salvation is [[Soteriology]].<ref>''The American Heritage Dictionary of the English Language'', "[http://dictionary.reference.com/browse/Soteriology Soteriology]".</ref>
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# Jesus saw that in His death there would be a way for people to be brought back to the God from whom they were alienated and lost because of their sins. This would involve a substitution of Himself to effect that way. "For the Son of Man came not to be served, but to serve and give His life as a ransom for many."  How this would take place was not new to the Jews of His day from their understanding of contemporary everyday practice of substitute payment - as in redemption of the first-born (Pidyon Ha Ben),  or in the understanding of what aggadic stories such as the Binding of [[Isaac]] implied (see [[Midrash]]), but it was not the prevalent view that the Messiah was to be that payment. Though while alive on earth, he had hinted at it in sayings such as "unless a seed falls and dies, it remains alone, but when it dies, it brings forth..", it was only after He had risen from the dead that He explained Scripture (the Old Testament) clearly about the necessity of His death to have taken place. The disciples would henceforth preach, and Peter among them, that the death of Jesus the Messiah and His resurrection was for-planned and for-ordained by God the Father, and foretold in the Scripture (Isaiah 53). And so, "The Just for the unjust, that He might bring us to God".
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# It was the belief in Scripture, that in His death a way back to God was made possible for those that were near to God&mdash;the Jews. And a way back to God for those that were far away&mdash;the Gentiles. That is why the New Testament saw in the requirements of God for Israel a fulfillment in Jesus the Messiah. He was the perfect Israel, taken out of Egypt, to redeem Israel. And that is why the New Testament saw in Jesus, a  deepness to the incarnation of the Son of God, deeper than just a Jew of His time of a certain tribe. He was the "Second Adam" to redeem the sons of Adam. This encompassing perspective had further implications.  
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Christians of all generations have looked to the perfect Atonement, and the hope for reconciliation, accomplished by Jesus on the cross, to provide the means of understanding the solution to the vexing problems of the mind and of life itself - How can I make reconciliation with my enemies, with even the members of my own family, of race with race and  people with people?; Does His death for the sins of the world include those who only partially understand, for the baby aborted, the feeble minded, and severely retarded?; For those who have never heard of Jesus, never been "enlightened", distant and remote in place and time?;  Does His death for the sins of the world  also include a remedy for the ills that have come as a result of those sins&mdash;certain sicknesses, ills of the mind, body and the soul? Do they "hold" for today?; Does His death make good, turn to the better, show the way, effect the way, of the illnesses that have befallen the world, not only by sin, but simply by the circumstances of life, of degeneration, of compounded dysfunction? How does the fruit of His death bring in somehow the Kingdom "among us"?
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The crucifixion of Jesus is explained as an [[Atonement|atoning]] [[Sacrifice#Sacrifice in Christianity|sacrifice]], which, in the words of the [[Gospel of John]], "takes away the sins of the world." One's reception of salvation is related to [[justification (theology)|justification]].<ref>Metzger/Coogan, ''Oxford Companion to the Bible'', p. 405.</ref>
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The death of the Son of God on the cross has provided the solution for sin, and it still holds its sway over the imagination and aspirations for the people of our generation.
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The operation and effects of grace are understood differently by different traditions. Roman Catholicism and Eastern Orthodoxy teach the necessity of the [[free will]] to cooperate with grace.<ref>Catechism of the Catholic Church, [http://www.vatican.va/archive/catechism/p3s1c3a2.htm Grace and Justification]</ref> [[Reformed theology]] places distinctive emphasis on grace by teaching that individuals are completely [[total depravity|incapable of self-redemption]], but the grace of God overcomes [[Irresistible grace|even the unwilling heart]].<ref>Westminster Confession, [http://www.pcanet.org/general/cof_chapvi-x.htm#chapx Chapter X]; Spurgeon, ''[http://www.spurgeon.org/calvinis.htm A Defense of Calvinism]''.</ref> [[Arminianism]] takes a synergistic approach while [[Lutheranism]] and most other Protestant doctrines teaches justification by grace alone through [[Sola fide|faith alone]].<ref name=Westminster/><ref>Balge, ''[http://www.wlsessays.net/subjects/IJ/ijsubind.htm#Justification Martin Luther, Augustinian]''.</ref>
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===Salvation===
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=== Trinity ===
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The Bible teaches that "all have sinned and fall short of the glory of God" (Romans 3:23). This is often interpreted to mean that everyone has displeased God and is now separated from him in a kind of alienation and enmity that results from the fundamental conflict between selfish human interests and God's interests (Romans 8:5-8; James 4:4).
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{{main|Trinity}}
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However, Jesus offered a solution to this Biblical dilemma in that by repentance of sins and faith in him (Jesus), their sins would be forgiven. He said that "...the Son of man hath power on earth to forgive sins." ([[Gospel of Mark|Mark]] 2:10) Jesus also said, "I came not to call the righteous, but sinners to repentance." (Mark 2:17, and "Verily I say unto you, All sins shall be forgiven unto the sons of men" (Mark 2:28)
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''Trinity'' refers to the teaching that the one God comprises three distinct, eternally co-existing persons; the ''[[God the Father|Father]]'' (from whom the Son and Spirit proceed), the ''Son'' (incarnate in Jesus Christ), and the ''[[Holy Spirit]]''. Together, these three persons are sometimes called the [[Godhead (Christianity)|Godhead]],<ref>Kelly. ''Early Christian Doctrines''. p. 87-90.</ref><ref>Alexander. ''New Dictionary of Biblical Theology''. p. 514f.</ref><ref>McGrath. ''Historical Theology''. p. 61.</ref> although there is no single term in use in Scripture to denote the unified Godhead.<ref>Metzger/Coogan. ''Oxford Companion to the Bible''. p. 782.</ref> In the words of the [[Athanasian Creed]], an early statement of Christian belief, "the Father is God, the Son is God, and the Holy Spirit is God, and yet there are not three Gods but one God".<ref>Kelly. ''The Athanasian Creed''.</ref>
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Jesus Christ taught that "unless one is born again he cannot see the kingdom of God" ([[Gospel of John|John]] 3:3). Protestant Evangelical Christianity often use the terms "saved" and "born again" interchangeably.  Other Christians, notably the Roman Catholic Church and the Orthodox Church use the phrase ''born again'' as a synonym for [[baptism|baptized]]. "Jesus answered, Amen, amen, I say unto thee, Except a man be born of water and [of] the Spirit, he cannot enter into the kingdom of God." (John 3:5)
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The [[Trinity]] is an essential doctrine of mainstream Christianity. "Father, Son and Holy Spirit" represents both the [[immanence]] and [[transcendence]] of God. God is believed to be infinite and God's presence may be perceived through the actions of Jesus Christ and the Holy Spirit.<!--ref supports entire paragraph --><ref>Fowler. ''World Religions: An Introduction for Students''. p. 58.</ref>
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Christians are expected to continue living by Christ's teachings (John 8:31), as is appropriate for "children of Light" (Ephesians 5:8-10). Some believe that this is necessary in order to stay saved. However, this is a common misconception of the text. It is rather referring to proving that one is a child of God by their "fruit" (things that they do and how they behave). Christians in the Reformed tradition (following the teaching of the 16th century French lawyer [[John Calvin]], as well as the faith outlined in the Belgic and Heidleberg Confessions) say that salvation is irrevocable and that it cannot be lost, if it were genuinely part of one's life to begin with.  Reformed Christians (often called [[Calvinists]]) often point to Romans 8:38-39 as validation of their belief: "For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord" (Romans 8:38-39; [[NASB]]). According to Calvinists, the reason it cannot be lost by natural things is because salvation was obtained through a supernatural being, namely Jesus Christ. This does not negate Jesus' human side, only that he was both one-hundred percent God and one-hundred percent man, according to the [[Council of Chalcedon]] (A. D. 451). The Bible also makes it clear that mankind cannot earn their salvation, and that it is a free gift.
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According to this doctrine, God is not divided in the sense that each person has a third of the whole; rather, each person is considered to be fully God (see [[Perichoresis]]). The distinction lies in their relations, the Father being unbegotten; the Son being eternally begotten of the Father; and the Holy Spirit proceeding from the Father and (in Western theology) [[Filioque|from the Son]].<ref>Vladimir Lossky; [[Loraine Boettner]].{{Clarifyme|date=August 2008}}</ref> Regardless of this apparent difference, the three 'persons' are each [[eternity|eternal]] and [[omnipotent]].  
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== Resurrection of Jesus Christ ==
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The word ''trias'', from which ''trinity'' is derived, is first seen in the works of [[Theophilus of Antioch]]. He wrote of "the Trinity of God (the Father), His Word (the Son) and His Wisdom (Holy Spirit)".<ref>Theophilus of Antioch ''Apologia ad Autolycum'' II 15</ref> The term may have been in use before this time. Afterwards it appears in [[Tertullian]].<ref>McManners, ''Oxford Illustrated History of Christianity''. p. 50.</ref><ref>Tertullian ''De Pudicitia'' chapter 21</ref> In the following century the word was in general use. It is found in many passages of [[Origen]].<ref>McManners, ''Oxford Illustrated History of Christianity'', p. 53.</ref>
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[[Image:Jesus resurrected.jpg|thumb|left|200px|"The Resurrection" by Carl Heinrich Bloch]]
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The [[Resurrection of Jesus Christ|resurrection of Jesus Christ]] is critical to the Christian faith. The Apostle Paul wrote, "if Christ has not been raised, then our preaching is vain, your faith also is vain" (I Cor:15:14). Traditionally, Christianity has believed in a physical resurrection of Jesus Christ.<ref>http://www.iclnet.org/pub/resources/text/cri/cri-jrnl/crj0056a.txt</ref>  
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In recent history Gary Habermas is considered the foremost [[Christian apologetics|Christian apologist]] for defending the resurrection of Jesus.<ref>Habermas, Gary, [http://www.garyhabermas.com/articles/dialog_rexperience/dialog_rexperiences.htm Experiences of the Risen Jesus: The Foundational Historical Issue in the Early Proclamation of the Resurrection], ''Dialog: A Journal of Theology'', Vol. 45; No. 3 (Fall, 2006), pp. 288-297.</ref><ref>"Wildcat" and Holding, J.P., [http://www.tektonics.org/books/lichabrvw.html Book review of "The Case for the Resurrection of Jesus"], 22nd June, 2004 (Tektonics)</ref><ref>Habermas, Gary, [http://faculty.gordon.edu/hu/bi/Ted_Hildebrandt/NTeSources/NTArticles/CTR-NT/Habermas-Resurrection1-CTR.pdf Jesus' Resurrection and Contemporary Criticism: An Apologetic] ''Criswell Theological Review'' 4.1 (1989) 159-74.</ref><ref>Habermas, Gary, [http://www.garyhabermas.com/articles/crj_explainingaway/crj_explainingaway.htm Explaining Away Jesus' Resurrection:
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[[Image:Andrej Rublëv 001.jpg|right|thumb|215px|The "Hospitality of Abraham" by Andrei Rublev: The three angels represent the three persons of God]]
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The Recent Revival of Hallucination Theories], Christian Research Journal / vol. 23, no. 4, 2001.</ref><ref>Habermas, Gary, [http://www.apologetics.com/default.jsp?bodycontent=/articles/historical_apologetics/habermas-nt.html Why I Believe The New Testament Is Historically Reliable] (Apologetics.com)</ref>
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Other notable defenders of the resurrection include: [[William Lane Craig]],<ref>Craig, William Lane, [http://www.leaderu.com/offices/billcraig/menus/historical.html Articles: Historical Jesus]</ref> [[Lee Strobel]], [[Josh McDowell]],<ref>McDowell, Josh, [http://www.leaderu.com/everystudent/easter/articles/josh2.html Evidence for the Resurrection], 1992.</ref> [[Edwin M. Yamauchi]],<ref>Jamauchi, Edwin M., [http://www.leaderu.com/everystudent/easter/articles/yama.html Easter: Myth, Hallucination, or History?]</ref> [[N.T. Wright]]<ref>Wright, N.T., [http://www.ntwrightpage.com/Wright_Early_Traditions.htm Early Traditions and the Origins of Christianity], ''Sewanee Theological Review'' 41.2, 1998.</ref> and [[Michael Horner]].<ref>Horner, Michael, [http://www.michaelhorner.com/articles/resurrection/index.html Did Jesus Really Rise from the Dead?]</ref>
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===The Meaning of the Resurrection for Christians===
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==== Trinitarians ====
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{{main|Trinitarianism}}
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''Trinitarianism'' denotes those Christians who believe in the concept of the ''[[Trinity]]''. Almost all Christian denominations and Churches hold Trinitarian beliefs. Although the words "Trinity" and "Triune" do not appear in the Bible, theologians beginning in the third century developed the term and concept to facilitate comprehension of the New Testament teachings of God as Father, God as Jesus the Son, and God as the Holy Spirit. Since that time, Christian theologians have been careful to emphasize that Trinity does not imply three gods, nor that each member of the Trinity is one-third of an infinite God; Trinity is defined as one God in three Persons.<ref>Moltman, Jurgen. ''The Trinity and the Kingdom: The Doctrine of God.'' Tr. from German. Fortress Press, 1993. ISBN 080062825X</ref>
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The Fact of the Resurrection of Christ is a key element of the preaching of the message about Jesus and an essential of Christian belief. But there are also certain effects that this belief has on the lives of believers.
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==== Non-trinitarians ====
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{{main|Nontrinitarianism}}
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1. It is because Jesus rose from the dead, that believers now can resort to a living Savior to help and deliver them from sin and from situations overwhelming for them by their own powers.
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[[Nontrinitarianism]] refers to [[Christian theology|beliefs systems]] that reject the doctrine of the [[Trinity]]. Various nontrinitarian views, such as [[adoptionism]] or [[modalism]], existed in early Christianity, leading to the disputes about [[Christology]].<ref>Harnack, ''[http://www.ccel.org/ccel/harnack/dogma1.ii.iii.iii.html History of Dogma]''.</ref> Nontrinitarianism later appeared again in the [[Gnosticism]] of the [[Cathars]] in the 11th through 13th centuries, in the [[Age of Enlightenment]] of the 18th century, and in [[Restorationism]] during the 19th century.
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2. The  New Testament sees in the resurrection of Christ a certain vindication of what apparently to the world and to all beings was a failure and an overcoming of Him by His crucifixion. He was "declared to be the Son of God"  by His resurrection. This brings believers in Him to a strong confidence in the determined power of God to both vindicate in their own lives and to bring His reign upon earth.
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=== Scriptures ===
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{{main|Bible|Development of the Christian Biblical canon}}
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3. The coming of Jesus back to life means to the believer that, indeed, their sins are totally forgiven. This is because believers know that His death was as a payment for sins - a "wage of death" for our sins that He received in our stead. If He remained dead, believers would know that the wage had not been fully paid. His resurrection, carries with it our knowledge that our sin with its attendant death has been totally and finally paid for.  
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Christianity regards the [[Bible]], a collection of [[Biblical canon|canonical]] books in two parts (the [[Old Testament]] and the [[New Testament]]), as authoritative. It is believed by Christians to have been written by human authors under the inspiration of the Holy Spirit, and therefore for many it is held to be the [[Biblical inerrancy|inerrant]] word of God.<ref>[[Catechism of the Catholic Church]], [http://www.vatican.va/archive/catechism/p1s1c2a3.htm#II ''Inspiration and Truth of Sacred Scripture'' (§105-108)]</ref><ref>Second Helvetic Confession, [http://www.creeds.net/reformed/helvetic/c01.htm ''Of the Holy Scripture Being the True Word of God'']</ref><ref>[[Chicago Statement on Biblical Inerrancy]], [http://www.reformed.org/documents/icbi.html ''online text'']</ref> The [[Books of the Bible|books]] that are considered canon in the Bible vary depending upon the denomination using or defining it. These variations are a reflection of the range of [[traditions]] and [[Ecumenical council|councils]] that have convened on the subject. The Bible always includes books of the Jewish scriptures, the [[Tanakh]], and includes additional books and reorganizes them into two parts: the books of the [[Old Testament]] primarily sourced from the Tanakh (with some variations), and the 27 books of the [[New Testament]] containing books originally written primarily in [[Greek language|Greek]]<ref>[http://www.pcusa.org/101/101-bible.htm PC(USA) - Presbyterian 101 - What is The Bible?<!-- Bot generated title -->]</ref>. The Roman Catholic and Orthodox canons include other books from the [[Septuagint]] which Roman Catholics call [[Deuterocanonical books|Deuterocanonical]].<ref name="Canon">Bruce, ''The Canon of Scripture''; ''Catechism of the Catholic Church'', [http://www.vatican.va/archive/catechism/p1s1c2a3.htm#IV, "The Canon of Scripture", § 120]</ref> Protestants consider these books [[Biblical apocrypha|apocryphal]]. Some versions of the Christian Bible have a separate Apocrypha section for the books not considered canonical by the publisher.<ref>Metzger/Coogan, ''Oxford Companion to the Bible''. p. 39.</ref>
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4. It is a now living Savior that Christians know can go before them, can closely lead them through life - as He did when He was on earth. This makes following Him practical and real.  
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==== Roman Catholic interpretation ====
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In antiquity, two schools of exegesis developed in [[Alexandria]] and [[School of Antioch|Antioch]]. Alexandrine interpretation, exemplified by [[Origen]], tended to read Scripture [[allegory|allegorically]], while Antiochene interpretation adhered to the literal sense, holding that other meanings (called ''theoria'') could only be accepted if based on the literal meaning.<ref>Kelly. ''Early Christian Doctrines''. p. 69-78.</ref>
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5. The New Testament reveals that it is the Risen Christ who received from the Father the Holy Spirit and He, through Himself ascended to the Father, has given the Holy Spirit to us. This gives the believer in Christ both the knowledge and the power to live a godly life, and live a life that can be an intimately and personally directed one.
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[[Roman Catholic]] theology distinguishes two senses of scripture: the literal and the spiritual.<ref>Catechism of the Catholic Church, [http://www.vatican.va/archive/catechism/p1s1c2a3.htm#III, ''The Holy Spirit, Interpreter of Scripture'' § 115-118].</ref>
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6. The resurrected Christ was no mere reassembling of the molecules and particles of the Body that had been crucified. It was, indeed, a physical body, but one that was fully under the Spirit's control, guidance, and empowerment. It was a "spiritual body". Christians know that likewise, they will one day be granted the nature of a spiritual body, and full of health. They therefore are full of hope and consolations, and consider that even now in this life, there is an overcoming through Him, a restoration, and that tears, even now, are wiped away.
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The ''literal'' sense of understanding scripture is the meaning conveyed by the words of Scripture. The ''spiritual'' sense is further subdivided into:
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*the ''[[allegory|allegorical]]'' sense, which includes [[Typology (theology)|typology]]. An example would be the [[Passage of the Red Sea|parting of the Red Sea]] being understood as a "type" (sign) of baptism.<ref>{{niv|1_Corinthians|10:2|1 Corinthians 10:2}}</ref>
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*the ''[[moral]]'' sense, which understands the scripture to contain some ethical teaching.
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*the ''[[anagoge|anagogical]]'' sense, which applies to [[eschatology]], eternity and the [[Apocalypse|consummation of the world]]
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== Evangelism ==
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Regarding [[exegesis]], following the rules of sound interpretation, Roman Catholic theology holds:
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In what is called the [[Great Commission]], Jesus sent his disciples out into the world to preach the Gospel (literally "good news") and make disciples.
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*the injunction that all other senses of sacred scripture are based on the ''literal''<ref>Thomas Aquinas, [http://www.newadvent.org/summa/100110.htm "Whether in Holy Scripture a word may have several senses"]</ref><ref>''Catechism of the Catholic Church,'' [http://www.vatican.va/archive/catechism/p1s1c2a3.htm#III §116]</ref>
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:'''Great Commission'''
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*that the historicity of the Gospels must be absolutely and constantly held<ref>[[Second Vatican Council]], [http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651118_dei-verbum_en.html ''Dei Verbum'' (V.19)].</ref>
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:''But the eleven disciples proceeded to [[Galilee]], to the mountain which Jesus had designated. When they saw Him, they worshiped Him; but some were doubtful. And Jesus came up and spoke to them, saying, "All authority has been given to Me in [[heaven]] and on [[earth]]." Go therefore and make disciples of all the nations, baptizing them in the name of the [[#God the Father|Father]] and the [[#God the Son|Son]] and the [[#God the Holy Spirit|Holy Spirit]], teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age."'' --[[Gospel of Matthew|Matthew]] 28:16-20 [[New American Standard Bible|NASB]]
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*that scripture must be read within the "living Tradition of the whole Church"<ref> ''Catechism of the Catholic Church'', [http://www.vatican.va/archive/catechism/p1s1c2a3.htm#III "The Holy Spirit, Interpreter of Scripture" § 113].</ref> and
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*that "the task of interpretation has been entrusted to the bishops in communion with the successor of Peter, the [[Bishop of Rome]]".<ref>''Catechism of the Catholic Church,'' [http://www.vatican.va/archive/catechism/p1s1c2a2.htm#III "The Interpretation of the Heritage of Faith" § 85].</ref>
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[[Image:Gleyre The Departure of the Apostles.jpg|thumb|240px|The Departure of the Apostles by [[Charles Gleyre]].]]
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==== Protestant interpretation ====
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<br>
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;Clarity of Scripture:Protestant Christians believe that the Bible is a self-sufficient revelation, the final authority on all Christian doctrine, and  [[Revelation|revealed all truth]] necessary for salvation. This concept is known as [[Sola scriptura]].<ref>Mathison. ''The Shape of Sola Scriptura''.{{Clarifyme|date=August 2008}}</ref> Protestants characteristically believe that ordinary believers may reach an adequate understanding of Scripture because Scripture itself is clear (or "perspicuous"), because of the help of the Holy Spirit, or both. Martin Luther believed that without God's help Scripture would be "enveloped in darkness."<ref name="Foutz" /> He advocated "one definite and simple understanding of Scripture."<ref name="Foutz">Foutz, [http://www.quodlibet.net/luther.shtml '' Martin Luther and Scripture''].</ref> [[John Calvin]] wrote, "all who...follow the Holy Spirit as their guide, find in the Scripture a clear light."<ref>John Calvin, [http://www.ccel.org/c/calvin/comment3/comm_vol45/htm/vii.iv.iv.htm '' Commentaries on the Catholic Epistles'' 2 Peter 3:14-18]</ref> The Second Helvetic (Latin for "Swiss")<ref>http://mb-soft.com/believe/txh/helvconf.htm Article about Helvetic confessions</ref> Confession, composed by the pastor of the Reformed church in Zurich (successor to Protestant reformer [[Zwingli]]) was adopted as a declaration of doctrine by most European Reformed churches.<ref>Second Helvetic Confession, [http://www.creeds.net/reformed/helvetic/c02.htm ''Of Interpreting the Holy Scriptures; and of Fathers, Councils, and Traditions'']</ref>
−
It should be noted, however, that Jesus said it was the Holy Spirit, not man, who was sent to convict the world concerning sin and righteousness (John 16:8). This relieves Christians of needing to worry when they evangelize. God is the one who gets the credit with the growth and maturity of the Church: "So then neither the one who plants nor the one who waters is anything, but God who causes the growth" (1 Corinthians 3:7).
     −
== Problems in society ==
+
;Original intended meaning:Protestants stress the meaning conveyed by the words of Scripture, the [[historical-grammatical method]].<ref>Sproul. ''Knowing Scripture'', p. 45-61; Bahnsen, ''[http://www.cmfnow.com/articles/pt173.htm A Reformed Confession Regarding Hermeneutics'' (article 6)].</ref> The historical-grammatical method or grammatico-historical method is a effort in [[Biblical hermeneutics]] to find the intended original meaning in the text. <ref> {{Cite book
 +
| publisher = Baker Book House
 +
| isbn = 0801034132
 +
| last = Elwell
 +
| first = Walter A.
 +
| title = Evangelical Dictionary of Theology
 +
| location = Grand Rapids, Mich.
 +
| date = 1984
 +
}}</ref> This original intended meaning of the text is drawn out through examination of the passage in light of the grammatical and syntactical aspects, the historical background, the literary genre as well as theological (canonical) considerations.<ref>{{Cite book
 +
| publisher = Academie Books
 +
| isbn = 9780310341604
 +
| last = Johnson
 +
| first = Elliott
 +
| title = Expository hermeneutics : an introduction
 +
| location = Grand Rapids  Mich.
 +
}} </ref> The historical-grammatical method distinguishes between the one original meaning and the significance of the text. The significance of the text includes the ensuing use of the text or application. The original passage is seen as having only a single meaning or sense. As Milton S. Terry said: "A fundamental principle in grammatico-historical exposition is that the words and sentences can have but one significance in one and the same connection. The moment we neglect this principle we drift out upon a sea of uncertainty and conjecture." <ref>{{Cite book
 +
| publisher = Zondervan Pub. House
 +
| last = Terry
 +
| first = Milton
 +
| title = Biblical hermeneutics : a treatise on the interpretation of the Old and New Testaments
 +
| location = Grand Rapids  Mich.
 +
| date = 1974
 +
}} page 205 </ref> Technically speaking, the grammatical-historical method of interpretation is distinct from the determination of the passage's significance in light of that interpretation. Taken together, both define the term (Biblical) hermeneutics. <ref>{{Cite book
 +
| publisher = Baker Book House
 +
| isbn = 0801034132
 +
| last = Elwell
 +
| first = Walter A.
 +
| title = Evangelical Dictionary of Theology
 +
| location = Grand Rapids, Mich.
 +
| date = 1984
 +
}}  p. 565</ref>
   −
Christians believe that, ultimately, all of society's problems are due to the presence of [[sin]].
+
Some Protestant interpreters make use of typology.<ref>E.g., in his [http://eword.gospelcom.net/comments/matthew/mh/matthew1.htm commentary on Matthew 1] (§III.3) [[Matthew Henry]] interprets the twin-sons of Judah, Phares and Zara, as an allegory of the Gentile and [[Jewish Christians]]. For a contemporary treatment, see Glenny, ''[http://www.biblicalstudies.org.uk/article_typology_glenny.html Typology: A Summary Of The Present Evangelical Discussion]''.</ref>
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The original [[creation]] was of a [[paradise]], in which there were no problems, suffering, or [[death]], but that these were introduced as a result of the [[Fall of man]].
  −
Consequently, although humanity will never return to a sinless state on Earth, adoption of God's standards is expected to minimise problems on society.
     −
[[Creationism|Creationists]], whilst blaming rejection of God's standards and God Himself for society's problems, point to the [[theory of evolution]] as providing much of the justification for that rejection.
+
=== Afterlife and Eschaton ===
 +
{{main|Christian eschatology}}
 +
 
 +
Most Christians  believe that human beings experience divine judgement and are rewarded either with [[heaven|eternal life]] or [[hell|eternal damnation]]. This includes the [[Last Judgment|general judgement]] at the [[Resurrection of the dead]] (see below) as well as the belief (held by Catholics<ref name="CEParticularJudgement">''[[Catholic Encyclopedia]]'', "[http://www.newadvent.org/cathen/08550a.htm Particular Judgment]".</ref><ref name="Ott">Ott, ''Grundriß der Dogmatik'', p. 566.</ref>, Orthodox<ref>David Moser, ''[http://www.orthodox.net/articles/about-prayer-for-the-dead.html What the Orthodox believe concerning prayer for the dead]''.</ref><ref>Ken Collins, ''[http://www.kencollins.com/question-45.htm What Happens to Me When I Die?]''.</ref> and some Protestants) in a [[particular judgment|judgement particular to the individual soul]] upon physical death.
 +
 
 +
In Roman Catholicism, those who die in a state of grace, i.e. without any mortal sin separating them from God, but are still imperfectly purified from the effects of sin, undergo purification through the intermediate state of [[purgatory]] to achieve the holiness necessary for entrance into God's presence.<ref>[http://www.vatican.va/holy_father/john_paul_ii/audiences/1999/documents/hf_jp-ii_aud_04081999_en.html Audience of 4 August 1999]</ref> Those who have attained this goal are called ''saints'' (Latin ''sanctus'', "holy").<ref>''[[Catholic Encyclopedia]]'', "[http://www.newadvent.org/cathen/04171a.htm The Communion of Saints]".</ref>
 +
 
 +
Some churches who do not believe in particular judgment, e.g. [[Jehovahs Witnesses]], hold that the [[soul sleep]]s until this time.<ref name="spitz">Spitz. ''The Protestant Reformation''.{{Clarifyme|date=August 2008}}</ref> These groups avoid the term ''saints''.{{Fact|date=September 2008}}
 +
 
 +
Christians believe that at the [[Second Coming|second coming of Christ]] at the [[eschatology|end of time]], all who have died will be [[Resurrection of the dead|resurrected bodily from the dead]] for the [[Last Judgment]], whereupon Jesus will fully establish the [[Kingdom of God]] in fulfillment of [[Bible prophecy|scriptural prophecies]].<ref name="res">[[Thomas Aquinas]], [http://www.newadvent.org/summa/5.htm ''Summa Theologicum, Supplementum Tertiae Partis''] questions 69 through 99</ref><ref>{{cite web  | last =Calvin  | first =John  | authorlink =  | coauthors =  | title =Institutes of the Christian Religion, Book Three, Ch. 25  | work =  | publisher =www.reformed.org  | date =  | url =http://www.reformed.org/books/institutes/books/book3/bk3ch25.html  | format =  | doi =  | accessdate =2008-01-01 }}</ref>
 +
 
 +
[[Universal Reconciliation]], also called [[Apocatastasis#Christianity|Apocatastasis]], is the view that all will eventually experience salvation, rejecting the concept that hell is everlasting.<ref>Farrar. ''[http://www.tentmaker.org/books/mercyandjudgment/mercy_and_judgment_ch1.html Mercy and Judgment]'', p. 378-382.</ref><ref>Talbott. ''[http://www.willamette.edu/~ttalbott/PICTURES.pdf Three Pictures of God in Western Theology]'', p. 13-15.</ref> Such a view was held in the 3rd century by [[Origen]]  but was condemned as heretical. The notion was revived after the Reformation, e.g. by the [[Anabaptist]] theologian [[Hans Denck]]. Christians espousing this view are known as Universalists.<ref> http://www.auburn.edu/~allenkc/chr-univ.html, retrieved 11 April 2009</ref>
 +
 
 +
== Worship ==
 +
{{main|Christian worship}}
 +
[[Justin Martyr]] described 2nd century Christian [[liturgy]] in his ''[[First Apology]]'' (''c''. 150) to [[Roman Emperor|Emperor]] [[Antoninus Pius]], and his description remains relevant to the basic structure of Christian liturgical worship:
 +
 
 +
[[Image:Thebible33.jpg|200px|left|thumb|Samples of Christian religious objects- The [[Bible|Holy Bible]], a [[Crucifix]], and a [[Rosary]].]]
 +
 
 +
: "And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability, and the people assent, saying [[Amen]]; and there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons. And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need."<ref name=justin>Justin Martyr, [http://www.earlychristianwritings.com/text/justinmartyr-firstapology.html ''First Apology''] §LXVII</ref>
 +
 
 +
Thus, as Justin described, Christians assemble for communal worship on Sunday, the day of the resurrection, though other liturgical practices often occur outside this setting. Scripture readings are drawn from the [[Old Testament|Old]] and [[New Testament]]s, but especially the Gospels. Often these are arranged on an [[annual cycle]], using a book called a [[lectionary]]. Instruction is given based on these readings, called a [[sermon]], or homily. There are a variety of congregational [[prayer]]s, including thanksgiving, confession, and intercession, which occur throughout the service and take a variety of forms including recited, responsive, silent, or sung. The [[Lord's Prayer]], or Our Father, is regularly prayed. The [[Eucharist]] (called [[Holy Communion]], or the [[Eucharist|Lord's Supper]]) is the part of liturgical worship that consists of a consecrated meal, usually bread and wine. Justin Martyr described the Eucharist:
 +
 
 +
{{cquote|"And this food is called among us Eukaristia [the Eucharist], of which no one is allowed to partake but the man who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined. For not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Saviour, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh."<ref name=justin/>}}
 +
 
 +
Some [[Christian denominations]] view communion as indicating those who are already united in the church, restricting participation to their members not in a state of [[mortal sin]] ([[closed communion]]). Most other churches view communion as a means to unity, rather than an end, and invite all Christians or even anyone to participate ([[open communion]]). In some denominations, participation is decided by prior arrangement with a church leader.
 +
 
 +
Some groups depart from this traditional liturgical structure. A division is often made between "[[High church|High]]" [[church service]]s, characterized by greater solemnity and ritual, and "[[Low church|Low]]" services, but even within these two categories there is great diversity in forms of worship. [[Seventh-day Adventist Church|Seventh-day Adventists]] meet on Saturday (the original [[Sabbath in Christianity|Sabbath]]), while others do not meet on a weekly basis. [[Charismatic movement|Charismatic]] or [[Pentecostal]] congregations may spontaneously feel led by the Holy Spirit to action rather than follow a formal order of service, including spontaneous prayer. [[Society of Friends|Quakers]] sit quietly until moved by the Holy Spirit to speak. Some [[Evangelicalism|Evangelical]] services resemble concerts with [[Christian rock|rock and pop music]], dancing, and use of multimedia. For groups which do not recognize a priesthood distinct from ordinary believers the services are generally lead by a [[minister of religion|minister]], [[preacher]], or [[pastor]]. Still others may lack any formal leaders, either in principle or by local necessity. Some churches use only [[a cappella]] music, either on principle (e.g. many [[Churches of Christ]] object to the use of instruments in worship) or by tradition (as in Orthodoxy).
 +
 
 +
Worship can be varied for special events like [[baptism]]s or [[wedding]]s in the service or significant [[Calendar of saints|feast days]]. In the [[Early Christianity|early church]] Christians and those yet to complete initiation would separate for the Eucharistic part of the worship. In many churches today, adults and children will separate for all or some of the service to receive age-appropriate teaching. Such children's worship is often called [[Sunday school]] or [[Sabbath School|Sabbath school]] (Sunday schools are often held before rather than during services).
 +
 
 +
=== Sacraments ===
 +
{{main|Sacrament}}
 +
{{seealso|Sacraments of the Catholic Church}}
 +
[[Image:Fractio-panis1.JPG|right|thumb|200px|The [[Eucharist]]]]
 +
In [[Christian]] belief and practice, a '''sacrament''' is a [[rite]], instituted by Christ, that mediates [[divine grace|grace]], constituting a [[Sacred Mysteries|sacred mystery]]. The term is derived from the [[Latin]] word ''sacramentum'', which was used to translate the Greek word for ''mystery''. Views concerning both what rites are sacramental, and what it means for an act to be a sacrament vary among Christian denominations and traditions.<ref name="ODCC1435">Cross/Livingstone. ''The Oxford Dictionary of the Christian Church''. p. 1435f.</ref>
 +
 
 +
The most conventional functional definition of a sacrament is that it is an outward sign, instituted by Christ, that conveys an inward, spiritual grace through Christ. The two most widely accepted sacraments are [[Baptism]] and the [[Eucharist]], however, the majority of Christians recognize seven Sacraments or Divine Mysteries:  [[Baptism]], [[Confirmation (Christian sacrament)|Confirmation]] ([[Chrismation]] in the [[Orthodox Church|Orthodox]] tradition), and the [[Eucharist]], [[Holy Orders]], [[Confession|Reconciliation of a Penitent]] (confession), [[Anointing of the Sick]], and [[Christian views of marriage|Matrimony]].<ref name="ODCC1435" /> Taken together, these are the [[Seven Sacraments]] as recognised by churches in the [[High church]] tradition - notably [[Sacraments of the Catholic Church|Roman Catholic]], [[Orthodox Church|Eastern Orthodox]], [[Oriental Orthodox]], [[Independent Catholic Churches|Independent Catholic]], [[Old Catholic]] and some [[Anglican sacraments|Anglican]]s. Most other denominations and traditions typically affirm only Baptism and Eucharist as sacraments, while some Protestant groups, such as the Quakers, reject sacramental theology.<ref name="ODCC1435" /> Some [[Christian denominations]] who believe these rites do not communicate grace prefer to call them ''[[Ordinance (Christian)|ordinances]]''.
 +
 
 +
=== Liturgical calendar ===
 +
{{main|Liturgical year}}
 +
 
 +
Roman Catholics, Anglicans, Eastern Christians, and traditional Protestant communities frame worship around a [[Liturgical year|liturgical calendar]]. This includes [[Holy Day of Obligation|holy days]], such as [[Solemnity|solemnities]] which commemorate an event in the life of Jesus or the [[saint]]s, periods of [[fasting]] such as [[Lent]], and other pious events such as [[memoria]] or lesser festivals commemorating saints. Christian groups that do not follow a liturgical tradition often retain certain celebrations, such as [[Christmas]], [[Easter]] and [[Pentecost]]. A few churches make no use of a liturgical calendar.<ref>Hickman. ''Handbook of the Christian Year''.</ref>
 +
 
 +
=== Symbols ===
 +
{{main|Christian symbolism}}
 +
[[Image:Ephesus IchthysCrop.jpg|thumb|right|An early circular [[ichthys]] symbol, created by combining the Greek letters ΙΧΘΥΣ into a wheel. [[Ephesus]], Asia Minor.]]
 +
 
 +
The [[Christian cross|cross]], which is today one of the most widely recognised symbols in the world, was used as a Christian symbol from the earliest times.<ref>[http://www.ccel.org/fathers2/ANF-04/anf04-34.htm ANF04. Fathers of the Third Century: Tertullian, Part Fourth; Minucius Felix; Commodian; Origen, Parts First and Second | Christian Classics Ethereal Library<!-- Bot generated title -->]</ref><ref>Minucius Felix speaks of the cross of Jesus in its familiar form, likening it to objects with a crossbeam or to a man with arms outstretched in prayer ([http://www.ccel.org/fathers2/ANF-04/anf04-34.htm#P5713_906729 Octavius of Minucius Felix,] chapter XXIX).</ref> Tertuallian, in his book ''De Corona'', tells how it was already a tradition for Christians to trace repeatedly on their foreheads the sign of the cross.<ref>"At every forward step and movement, at every going in and out, when we put on our clothes and shoes, when we bathe, when we sit at table, when we light the lamps, on couch, on seat, in all the ordinary actions of daily life, we trace upon the forehead the sign." (Tertullian, [http://www.ccel.org/ccel/schaff/anf03.iv.vi.iii.html ''De Corona'', chapter 3])</ref> Although the cross was known to the early Christians, the [[crucifix]] did not appear in use until the fifth century.<ref name="soc">Dilasser. ''The Symbols of the Church''.</ref>
 +
 
 +
Among the symbols employed by the primitive Christians, that of the fish seems to have ranked first in importance. From monumental sources such as tombs it is known that the symbolic fish was familiar to Christians from the earliest times. The fish was depicted as a Christian symbol in the first decades of the second century.<ref name="cefish">''[[Catholic Encyclopedia]]'', "[http://www.newadvent.org/cathen/06083a.htm Symbolism of the Fish]".</ref> Its popularity among Christians was due principally, it would seem, to the famous acrostic consisting of the initial letters of five Greek words forming the word for fish (Ichthys), which words briefly but clearly described the character of Christ and the claim to worship of believers: ''Iesous Christos Theou Yios Soter'', meaning, ''Jesus Christ, Son of God, Saviour''.<ref name="cefish" />
 +
 
 +
Christians from the very beginning adorned their [[catacombs|tombs]] with paintings of Christ, of the saints, of scenes from the [[Bible]] and allegorical groups. The catacombs are the cradle of all Christian art. The first Christians had no prejudice against images, pictures, or statues. The idea that they must have feared the danger of idolatry among their new converts is disproved in the simplest way by the pictures even statues, that remain from the first centuries.<ref name="ceimage">''[[Catholic Encyclopedia]]'', "[http://www.newadvent.org/cathen/07664a.htm Veneration of Images].</ref> Other major Christian symbols include the [[Chrismon|chi-rho monogram]], the [[dove]] (symbolic of the Holy Spirit), the sacrificial lamb (symbolic of Christ's sacrifice), the [[vine]] (symbolising the necessary connectedness of the Christian with Christ) and many others. These all derive from writings found in the [[New Testament]].<ref name="soc"/>
 +
 
 +
== History and origins ==
 +
{{main|History of Christianity}}
 +
 
 +
[[Image:Ignatius.jpg|thumb|right|[[Martyr]]dom of [[Ignatius of Antioch|St. Ignatius]], bishop of Antioch appointed by [[St. Peter]].]]
 +
 
 +
===Early Church and Christological Councils ===
 +
 
 +
Christianity began as a [[Jewish]] sect in the eastern [[History of the Mediterranean region|Mediterranean]] in the mid-first century.<ref name="Robinson"/><ref name="Esler"/><ref name="name"/> Under the leadership of the Apostles, especially [[Saint Peter|Peter]] and [[Paul the Apostle|Paul]], and the early [[bishop]]s, which they saw as [[Apostolic Succession|successors]] of the [[Twelve Apostles]].
 +
 
 +
From the beginning, Christians were subject to various [[Persecution of Christians|persecutions]]. This involved even death for Christians such as [[Stephen]]<ref>{{bibleverse||Acts|7:59}}</ref> and [[James, son of Zebedee]].<ref>{{bibleverse||Acts|12:2}}</ref> Larger-scale persecutions followed at the hands of the authorities of the [[Roman Empire]], beginning with the year 64, when [[Emperor Nero]] blamed them for the [[Great Fire of Rome]]. According to Church tradition, it was under Nero's persecution that early Church leaders [[St. Peter|Peter]] and [[Paul of Tarsus|Paul]] were each martyred in [[Rome]]. Further widespread [[Persecution of early Christians by the Romans|persecutions]] of the Church occurred under nine subsequent Roman emperors, most intensely under [[Decius]] and [[Diocletian]]. From the year 150, Christian teachers began to produce theological and apologetic works aimed at defending the faith. These authors are known as the [[Church Fathers]], and study of them is called Patristics. Notable early Fathers include [[Ignatius of Antioch]], [[Polycarp]], [[Justin Martyr]], [[Irenaeus]], [[Tertullian]], [[Clement of Alexandria]] and [[Origen]].
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 +
Christianity was legalized in the fourth century, when [[Constantine I]] issued an [[Edict of Milan|edict of toleration]] in 313. On 27 February 380, Emperor [[Theodosius I]] enacted a law establishing Catholic Christianity as the official religion of the Roman Empire.<ref>[http://www.fordham.edu/halsall/source/theodcodeXVI.html Theodosian Code XVI.i.2], in: Bettenson. ''Documents of the Christian Church''. p. 31.</ref> From at least the 4th century, Christianity has played a prominent role in the [[history of Western civilization|shaping of Western civilization]].<ref name="Orlandis">Orlandis, ''A Short History of the Catholic Church'' (1993), preface.</ref>
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 +
Constantine was also instrumental in the convocation of the [[First Council of Nicaea]] in 325, which sought to address the [[Arianism|Arian]] heresy and formulated the [[Nicene Creed]], which is still used by the [[Roman Catholic Church]], [[Eastern Orthodoxy]], [[Anglican Communion]], and many [[Protestant]] churches.<ref name="UMC - Our Common Heritage as Christians"/> Nicaea was the first of a series of [[Ecumenical council|Ecumenical (worldwide) Councils]] which formally defined critical elements of the theology of the Church, notably concerning [[Christology]].<ref name= "McManners37">McManners, ''Oxford Illustrated History of Christianity'', p. 37f.</ref> The [[Assyrian Church of the East]] did not accept the third and following Ecumenical Councils, and are still separate today.
 +
 
 +
===Early Middle Ages===
 +
With the decline and fall of the Roman Empire in the west, the papacy became a political player, first visible in [[Pope Leo I|Pope Leo]]'s diplomatic dealings with [[Attila the Hun|Huns]] and [[Vandals]].<ref name = "Gonzalez-p238"/> The church also entered into a long period of missionary activity and expansion among the former barbarian tribes. Catholicism spread among the [[Germanic peoples]] (initially in competition with Arianism<ref name = "Gonzalez-p238">Gonzalez, ''The Story of Christianity'', p. 238-242.</ref>), the [[Celts|Celtic]] and [[Slavic peoples]], the [[Hungarians]] and the [[Scandinavia]]n and [[Baltic peoples]].
 +
 
 +
Around 500, [[St. Benedict]] set out his Monastic Rule, establishing a system of regulations for the foundation and running of [[monasteries]].<ref name = "Gonzalez-p238"/> [[Monasticism]] became a powerful force throughout Europe,<ref name = "Gonzalez-p238"/> and gave rise to many early centers of learning, most famously in [[Ireland]], [[Scotland]] and [[Gaul]], contributing to the [[Carolingian Renaissance]] of the 9th century.
 +
 
 +
From the 7th century onwards, [[Islam]] conquered the Christian lands of the Middle East, North Africa and much of Spain<ref>Gonzalez, ''The Story of Christianity'', p. 248-250.</ref>, resulting in oppression of Christianity and numerous military struggles, including the [[Crusades]], the Spanish [[Reconquista]] and wars against the [[Turks]].
 +
 
 +
The [[Middle Ages]] brought about major changes within the church. [[Pope Gregory the Great]] dramatically reformed ecclesiastical structure and administration.<ref>Gonzalez, ''The Story of Christianity'', p. 244-247.</ref> In the early 8th century, [[iconoclasm]] became a divisive issue, when it was sponsored by the [[Byzantium|Byzantine]] emperors. The [[Second Council of Nicaea|Second Ecumenical Council of Nicaea]] (787) finally pronounced in favour of icons.<ref>Gonzalez, ''The Story of Christianity'', p. 260.</ref> In the early 10th century, western monasticism was further rejuvenated through the leadership of the great Benedictine monastery of [[Cluny]].<ref>Gonzalez, ''The Story of Christianity'', p. 278-281.</ref>
 +
 
 +
===High and Late Middle Ages===
 +
In the west, from the 11th century onward, older cathedral schools developed into [[universities]] (see [[University of Paris]], [[University of Oxford]], and [[University of Bologna]].) Originally teaching only [[theology]], these steadily added subjects including [[medicine]], [[philosophy]] and [[law]], becoming the direct ancestors of modern western institutions of learning.<ref>Gonzalez, ''The Story of Christianity'', p. 305, 312, 314f..</ref>
 +
 
 +
Accompanying the rise of the "new towns" throughout Western Europe, [[mendicant order]]s were founded, bringing the [[Consecrated life (Catholic Church)|consecrated religious life]] out of the monastery and into the new urban setting. The two principal mendicant movements were the [[Franciscans]]<ref>Gonzalez, ''The Story of Christianity'', p. 303-307, 310f., 384-386.</ref> and the [[Dominican Order|Dominicans]]<ref>Gonzalez, ''The Story of Christianity'', p. 305, 310f., 316f.</ref> founded by [[St. Francis]] and [[St. Dominic]] respectively. Both orders made significant contributions to the development of the great universities of Europe. Another new order were the [[Cistercians]], whose large isolated monasteries spearheaded the settlement of former wilderness areas. In this period church building and ecclesiastical architecture reached new heights, culminating in the orders of [[Romanesque architecture|Romanesque]] and [[Gothic architecture]] and the building of the great European cathedrals.<ref>Gonzalez, ''The Story of Christianity'', p. 321-323, 365f.</ref>
 +
 
 +
[[Image:CouncilofClermont.jpg|thumb|right|180px|[[Pope Urban II]] at the [[Council of Clermont]], where he preached the [[First Crusade]].]]
 +
From 1095 under the pontificate of [[Urban II]], the [[Crusades]] were launched.<ref>Gonzalez, ''The Story of Christianity'', p. 292-300.</ref> These were a series of military campaigns in the [[Holy Land]] and elsewhere, initiated in response to pleas from the Byzantine Emperor [[Alexios I]] for aid against [[Turkish people|Turkish]] expansion. The Crusades ultimately failed to stifle [[Islam]]ic aggression and even contributed to Christian enmity with the sacking of [[Constantinople]] during the [[Fourth Crusade]].<ref>Riley-Smith. ''The Oxford History of the Crusades''.</ref>
 +
 
 +
Over a period stretching from the 7th to the 13th century, the Christian Church underwent gradual alienation, resulting in a [[East-West Schism|schism]] dividing it into a [[Western Christianity|Western]], largely Latin branch, the Roman Catholic Church, and an [[Eastern Christianity|Eastern]], largely Greek, branch, the [[Eastern Orthodox Church|Orthodox Church]]. These two churches disagree on a number of administrative, liturgical, and doctrinal issues, most notably [[papal primacy|papal primacy of jurisdiction]].<ref name="Orthodox Information Centre-Great Schism">{{cite web|url = http://www.orthodoxinfo.com/general/greatschism.aspx| title = The Great Schism: The Estrangement of Eastern and Western Christendom|publisher = Orthodox Information Centre|accessdate = 2007-05-26}}</ref><ref name="SandSp91">Duffy, ''Saints and Sinners'' (1997), p. 91</ref> The [[Second Council of Lyon]] (1274) and the [[Council of Florence]] (1439) attempted to reunite the churches, but in both cases the Eastern Orthodox refused to implement the decisions and the two principal churches remain in schism to the present day. However, the Roman Catholic Church has achieved union with various [[Eastern Catholic Churches|smaller eastern churches]].
 +
 
 +
Beginning around 1184, following the crusade brought about by the [[Cathars|Cathar]] heresy,<ref>Gonzalez, ''The Story of Christianity'', p. 300, 304-305.</ref> various institutions, broadly referred to as the [[Inquisition]], were established with the aim of suppressing [[heresy]] and securing religious and doctrinal unity within Christianity through [[religious conversion|conversion]] and prosecution.<ref>Gonzalez, ''The Story of Christianity'', p. 310, 383, 385, 391.</ref>
 +
 
 +
=== Protestant Reformation and Counter-Reformation ===
 +
{{Main|Protestant Reformation|Counter-Reformation}}
 +
[[Image:Nicaea icon.jpg|right|thumb|An icon depicting the [[First Council of Nicaea]]]]
 +
 
 +
The 15th-century [[Renaissance]] brought about a renewed interest in ancient and classical learning. Another major schism, the [[Protestant Reformation|Reformation]], resulted in the splintering of the Western Christendom into several [[Christian denominations]].<ref name="Simon-120-121">Simon. ''Great Ages of Man: The Reformation''. p. 7.</ref> [[Martin Luther]] in 1517 [[95 Theses|protested]] against the sale of [[indulgences]] and soon moved on to deny several key points of Roman Catholic [[doctrine]]. Others like [[Zwingli]] and [[Calvin]] further criticized Roman Catholic teaching and worship. These challenges developed into the movement called [[Protestantism]], which repudiated the [[papal primacy|primacy of the pope]], the role of tradition, the [[seven sacraments]], and other doctrines and practices.<ref name="Simon">Simon. ''Great Ages of Man: The Reformation''. p. 39, 55-61.</ref> [[English Reformation|Reformation in England]] began in 1534, when [[King Henry VIII]] had himself [[Act of Supremacy|declared head]] of the [[Church of England]]. Beginning in 1536, the monasteries throughout England, [[Wales]], and [[Ireland]] were [[Dissolution of the monasteries|dissolved]]. <ref name="Schama">Schama. ''A History of Britain''. p. 306-310.</ref>
 +
 
 +
Partly in response to the [[Protestant Reformation]], the Roman Catholic Church engaged in a substantial process of reform and renewal, known as the [[Counter-Reformation]] or Catholic Reform.<ref name="Bokenkotter242">Bokenkotter, ''A Concise History of the Catholic Church'', p. 242-244.</ref> The [[Council of Trent]] clarified and reasserted Roman Catholic doctrine. During the following centuries, competition between Roman Catholicism and Protestantism became deeply entangled with political struggles among European states.<ref name="Simon3">Simon. ''Great Ages of Man: The Reformation''. p. 109-120.</ref>
 +
 
 +
Meanwhile, the discovery of America by [[Christopher Columbus]] in 1492 brought about a new wave of missionary activity. Partly from missionary zeal, but under the impetus of [[Colonialism|colonial expansion]] by the European powers, Christianity spread to the Americas, Oceania, [[East Asia]], and [[sub-Saharan Africa]].
 +
 
 +
Throughout Europe, the divides caused by the Reformation led to outbreaks of [[religious violence]] and the establishment of separate state religions in Western Europe: [[Lutheranism]] in parts of Germany and in Scandinavia and [[Anglicanism]] in England in 1534. Ultimately, these differences led to the outbreak of [[religious war|conflict]]s in which religion played a key factor. The [[Thirty Years' War]], the [[English Civil War]], and the [[French Wars of Religion]] are prominent examples. These events intensified the [[Christian debate on persecution and toleration]].<ref>A general overview about the English discussion is given in Coffey, ''Persecution and Toleration in Protestant England 1558-1689''.</ref>
 +
 
 +
===Christianity in the Modern Era===
 +
 
 +
In the [[Modern Era]], Christianity was confronted with various forms of [[skepticism]] and with certain modern [[Ideology|political ideologies]] such as [[liberalism]], [[nationalism]] and [[socialism]]. Events ranged from mere [[anti-clericalism]] to violent outbursts against Christianity such as the [[Dechristianisation of France during the French Revolution|Dechristianisation]] during the [[French Revolution]]<ref>Mortimer Chambers, ''The Western Experience'' (vol. 2) chapter 21.</ref>, the [[Spanish Civil War]], and general hostility of Marxist movements, especially [[Russian Revolution (1917)|the Russian Revolution]].
 +
 
 +
Christian commitment in Europe dropped as modernity and secularism came into their own{{Clarifyme|date=May 2008}} in Western Europe, while religious commitments in America have been generally high in comparison to Western Europe. The late 20th century has shown the shift of Christian adherence to the Third World and southern hemisphere in general, with western civilization no longer the chief standard bearer of Christianity.
 +
 
 +
==Demographics==
 +
{{see|Christianity by country}}
 +
<!-- Deleted image removed: [[Image:Christian distribution map.png|thumb|right|500px|Christianity percentage by country]] -->
 +
 
 +
With an estimated number of adherents that ranges between 1.5 billion<ref name="Adherents.com Christians">[http://www.adherents.com/Na/Na_173.html Adherents.com{{ndash}} Number of Christians in the world]</ref> and 2.1 billion,<ref name="Adherents.com Christians"/> split into around 34,000 separate [[Christian denominations|denominations]], Christianity is the [[major religious groups|world's largest religion]].<ref name="Adherents - Religion Sizes">{{cite web|url = http://www.adherents.com/Religions_By_Adherents.html| title = Major Religions Ranked by Size|publisher = Adherents|accessdate = 2007-12-31}}</ref> The Christian share of the world's population has stood at around 33 per cent for the last hundred years. This masks a major shift in the demographics of Christianity; large increases in the developing world have been accompanied by substantial declines in the developed world, mainly in Europe and North America.<ref>Ustorf. "A missiological postscript", p. 219f.</ref> It is still the predominant religion in [[Europe]], the [[Americas]], the [[Philippines]], and [[Southern Africa]].<ref>[http://www.britannica.com/eb/table?tocId=9394911 Encyclopedia Britannica] table of religions, by region; retrieved November 2007</ref> However it is declining in some areas including [[Oceania]] (Australia and [[New Zealand]]), [[Northern Europe]] (including [[Great Britain]],<ref>[http://www.ekklesia.co.uk/news/uk/061223/christendom New UK opinion poll shows continuing collapse of 'Christendom']</ref> [[Scandinavia]] and other places), France, Germany, the Canadian provinces of [[Ontario]], [[British Columbia]], and [[Quebec]], the [[Western United States|Western]] and [[Northern United States|Northern]] portions of the United States, and parts of [[Asia]] (especially the [[Middle East]]<ref>Barrett/Kurian.''World Christian Encyclopedia'', p. 139 (Britain), 281 (France), 299 (Germany).</ref>,<ref>[http://news.bbc.co.uk/2/hi/middle_east/4499668.stm BBC NEWS - Guide: Christians in the Middle East]</ref><ref>[http://www.chron.com/disp/story.mpl/world/4425100.html Is Christianity dying in the birthplace of Jesus?]</ref> [[South Korea]],<ref>[http://www.omf.org/omf/uk/about_asia/countries/korea/south_korea_profile Number of Christians among young Koreans decreases by 5% per year]</ref> [[Taiwan]]<ref>[http://americanbuddhist.net/christianity-fading-taiwan Christianity fading in Taiwan | American Buddhist Net<!-- Bot generated title -->]</ref> and [[Macau]]<ref>[http://www.nytimes.com/2007/12/26/world/asia/26macao.html?_r=1&oref=slogin A Gambling-Fueled Boom Adds to a Church’s Bane]</ref>).
 +
 
 +
In most countries in the developed world, church attendance among people who continue to identify themselves as Christians has been falling over the last few decades.<ref>Putnam, ''Democracies in Flux: The Evolution of Social Capital in Contemporary Society'', p. 408.</ref> Some sources view this simply as part of a drift away from traditional membership institutions<ref>McGrath, ''Christianity: An Introduction'', p. xvi.</ref>, while others link it to signs of a decline in belief in the importance of religion in general.<ref>Peter Marber, ''Money Changes Everything: How Global Prosperity Is Reshaping Our Needs, Values and Lifestyles'', p. 99.</ref>
 +
 
 +
==Denominations==
 +
{{main|Christian denomination}}
 +
 
 +
There is a diversity of [[doctrine]]s and practices among groups calling themselves Christian. These groups are sometimes classified under [[Christian denomination|denomination]]s, though for theological reasons many groups reject this classification system.<ref>Sydney E. Ahlstrom ({{Clarifyme|date=August 2008}}, p. 381.) characterized [[denominationalism]] in America as "a virtual ecclesiology" that "first of all repudiates the insistences of the Roman Catholic church, the churches of the 'magisterial' Reformation, and of most sects that they alone are the true Church." For specific citations, on the Roman Catholic Church see the ''Catechism of the Catholic Church'' §816; other examples: Donald Nash, [http://www.crownhillchurch.com/Why_the_Churches_of_Christ_Are_Not_A_Denomination.pdf#search=%22church%20of%20christ%20not%20a%20denomination%22 Why the Churches of Christ are not a Denomination]; Wendell Winkler, [http://www.thebible.net/introchurch/ch4.html Christ's Church is not a Denomination]; and David E. Pratt, [http://www.biblestudylessons.com/cgi-bin/gospel_way/denominations.php What does God think about many Christian denominations?]</ref>
 +
Christianity may be broadly represented as being [[Schism (religion)|divided]] into five main groupings: Roman Catholicism, Eastern Orthodoxy, Oriental Orthodoxy, Protestantism and Restorationism.<ref name="North Virgina College - Four Sects">{{cite web|url = http://www.nvcc.edu/home/lshulman/Rel232/resource/Xiandivision.htm| title = Divisions of Christianity|publisher = North Virginia College|accessdate = 2007-12-31}}</ref><ref name="Religious Tolerance - Four Sects">{{cite web|url = http://www.religioustolerance.org/ldswho.htm| title = The LDS Restorationist movement,
 +
including Mormon denominations|publisher = Religious Tolerance|accessdate = 2007-12-31}}</ref>
 +
 
 +
{{Denominations of Christianity}}
 +
[[Image:ChristianityBranches.svg|500px|thumb|left|A simplified chart of historical developments of major groups within Christianity.]]
 +
 
 +
{{clear}}
 +
 
 +
===Roman Catholicism and other Catholic groups===
 +
{{main|Roman Catholic Church}}
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 +
The [[Roman Catholic Church|(Roman) Catholic Church]] is comprised of those [[Particular Church|particular churches]], headed by bishops, in communion with the [[Pope]], the Bishop of Rome, as its highest authority in matters of faith, morality and Church governance.<ref name="LumenG">[[Second Vatican Council]], ''[http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html  Lumen Gentium]''.</ref><ref name="SandSp1">Duffy, ''Saints and Sinners'', p. 1.</ref> Like the [[Eastern Orthodox]], the Roman Catholic Church through [[Apostolic succession]] traces its origins to the Christian community founded by Jesus Christ.<ref name="NatGeographic281">Hitchcock, ''Geography of Religion'', p. 281.</ref><ref name="Norman11">Norman, ''The Roman Catholic Church an Illustrated History'', p. 11, 14.</ref> Catholics maintain that the "[[Four Marks of the Church|one, holy, catholic and apostolic church]]" founded by Jesus [["Subsistit in" in Lumen Gentium|subsists fully]] in the Roman Catholic Church, but also acknowledges other Christian churches and communities<ref name = "LumenGentium">[[Second Vatican Council]], ''[http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html Lumen Gentium], chapter 2, paragraph 15.</ref><ref>[[Catechism of the Catholic Church]], [http://www.vatican.va/archive/catechism/p123a9p3.htm#IV paragraph 865].</ref> and works towards [[ecumenism|reconciliation]] among all Christians.<ref name = "LumenGentium"/> The Roman Catholic faith is detailed in the ''[[Catechism of the Catholic Church]]''.<ref name="cat">Marthaler, ''Introducing the Catechism of the Catholic Church, Traditional Themes and Contemporary Issues'' (1994), preface.</ref><ref>{{cite web | last = John Paul II| first =Pope | title =Laetamur Magnopere | publisher =Vatican | year =1997 | url =http://www.usccb.org/catechism/text/laetamurmagnopere.htm | accessdate =2008-03-09 }}</ref>
 +
 
 +
The 2,782 [[Episcopal see|sees]]<ref>''[[Annuario Pontificio]]'' (2007), p. 1172.</ref> are grouped into 23 [[Particular Church|particular rites]], the largest being the [[Latin Rite]], each with distinct traditions regarding the [[liturgy]] and the administering the [[Sacraments of the Catholic Church|sacraments]].<ref name="OneFaith71">Barry, ''One Faith, One Lord'' (2001), p. 71</ref> With more than one billion baptized members, the Roman Catholic Church is the largest [[Ecclesia (church)|church]] representing over half of all Christians and one sixth of the [[world population|world's population]].<ref name="Adherents">Adherents.com, [http://www.adherents.com/Religions_By_Adherents.html ''Religions by Adherents'']</ref><ref>''Zenit.org'', "[http://www.zenit.org/article-18894?l=english Number of Catholics and Priests Rises]", 12 February 2007.</ref><ref name="CIA">[[Central Intelligence Agency]], ''[[https://www.cia.gov/library/publications/the-world-factbook/geos/xx.html#People CIA World Factbook]]'' (2007).</ref>
 +
 
 +
Various smaller communities, such as the [[Old Catholic Church|Old Catholic]] and [[Independent Catholic Churches]], include the word ''Catholic'' in their title, and share much in common with Roman Catholicism but are no longer in [[Communion (Christian)|communion]] with the [[Holy See|See of Rome]]. The [[Old Catholic Church]] is in communion with the [[Anglican Communion]].<ref>According to the Bonn Accord of 1931, cited at [http://www.churchofthebeatitudes.org/id19.html Old Catholic Church of the Beatitudes].</ref><ref>[http://www.caecg.de/ Council of Anglican Episcopal Churches in Germany].</ref>
 +
 
 +
===Eastern Orthodoxy===
 +
{{main|Eastern Orthodox Church}}
 +
 
 +
[[Eastern Orthodox Church|Eastern Orthodoxy]] is comprised of those churches in communion with the Patriarchal Sees of the East, such as the [[Ecumenical Patriarch of Constantinople]].<ref name="ODCC1199">Cross/Livingstone. ''The Oxford Dictionary of the Christian Church'', p. 1199.</ref> Like the Roman Catholic Church, the Eastern Orthodox Church also traces its heritage to the foundation of Christianity through [[Apostolic succession]] and has an [[Episcopal polity|episcopal]] structure, though the [[autocephaly|autonomy]] of the individual, mostly national churches is emphasized. A number of conflicts with Western Christianity over questions of doctrine and authority culminated in the [[East-West Schism|Great Schism]]. Eastern Orthodoxy is the second largest single denomination in Christianity, with over 200 million adherents.<ref name="Adherents"/>
 +
 
 +
===Oriental Orthodoxy===
 +
 
 +
The [[Oriental Orthodox Church]]es (also called ''Old Oriental Churches'') are those eastern churches that recognize the first three ecumenical councils — [[First Council of Nicaea|Nicaea]], [[First Council of Constantinople|Constantinople]] and [[Council of Ephesus|Ephesus]] — but reject the dogmatic definitions of the [[Council of Chalcedon]] and instead espouse a [[Miaphysite]] christology.
 +
 
 +
===Protestantism===
 +
 
 +
In the 16th century, [[Martin Luther]], [[Huldrych Zwingli]], and [[John Calvin]] inaugurated what has come to be called [[Protestantism]]. Luther's primary theological heirs are known as [[Lutheranism|Lutherans]]. Zwingli and Calvin's heirs are far broader denominationally, and are broadly referred to as the [[Reformed|Reformed Tradition]].<ref name="McManners251">McManners, ''Oxford Illustrated History of Christianity''. p. 251-259.</ref> Most Protestant traditions branch out from the Reformed tradition in some way. In addition to the Lutheran and Reformed branches of the Reformation, there is [[Anglicanism]] after the [[English Reformation]]. The [[Anabaptist]] tradition was largely ostracized by the other Protestant parties at the time, but has achieved a measure of affirmation in more recent history.
 +
 
 +
The oldest Protestant groups separated from the Roman Catholic Church in the 16th century [[Protestant Reformation]], followed in many cases by further divisions.<ref name="McManners251"/> For example, the [[Methodist Church]] grew out of Anglican minister [[John Wesley]]'s [[Evangelism|evangelical]] and [[Holiness Movement|revival movement]] in the [[Anglican Church]].<ref name="Methodist Central Hall Westminster - Methodism">{{cite web|url = http://www.methodist-central-hall.org.uk/history/WhatisMethodism.htm| title = About The Methodist Church|publisher = Methodist Central Hall Westminster|accessdate = 2007-12-31}}</ref><ref name="Public Service Projects - Holiness Movement">{{cite web|url = http://mb-soft.com/believe/text/holiness.htm| title = American Holiness Movement|publisher = Finding Your Way, Inc.|accessdate = 2007-12-31}}</ref>  Several [[Pentecostal]] and non-denominational Churches, which emphasize the cleansing power of the [[Holy Spirit]], in turn grew out of the [[Methodist Church]].<ref name="FYW - Pentecostalism">{{cite web|url = http://www.findingyourwayinc.org/christianity.htm| title = Christianity: Pentecostal Churches|publisher = Finding Your Way, Inc.|accessdate = 2007-12-31}}</ref><ref name="Public Service Projects - Holiness Movement" /> Because Methodists, Pentecostals, and other [[evangelicals]] stress "accepting Jesus as your personal Lord and Savior"<ref name="CUMC Accepting Christ">{{cite web|url = http://www.cambridgechristumc.com/statementofbelief.htm| title = Statement of Belief|publisher = Cambridge Christ United Methodist Church|accessdate = 2007-12-31}}</ref>, which comes from [[John Wesley]]'s emphasis of the [[New Birth]]<ref name="UMC GBGM-The New Birth">{{cite web|url = http://new.gbgm-umc.org/umhistory/wesley/sermons/45/| title = The New Birth by John Wesley (Sermon 45)|publisher = The United Methodist Church GBGM|accessdate = 2007-12-31}}</ref>, they often refer to themselves as being [[Born again Christianity|born-again]].<ref name="UMC GBGM-Grace">{{cite web|url = http://gbgm-umc.org/umw/wesley/walk.stm| title = God's Preparing, Accepting, and Sustaining Grace|publisher = The United Methodist Church GBGM|accessdate = 2007-12-31}}</ref><ref name="Warren Wilson College - Total Experience of the Spirit">{{cite web|url = http://www.warren-wilson.edu/~religion/newifo/religions/christianity/index/pentecostal/essay.shtml| title = Total Experience of the Spirtit|publisher = Warren Wilson College|accessdate = 2007-12-31}}</ref>
 +
 
 +
Estimates of the total number of Protestants are very uncertain, partly because of the difficulty in determining which denominations should be placed in these categories, but it seems clear that Protestantism is the second largest major group of Christians after Roman Catholicism in number of followers (although the Eastern Orthodox Church is larger than any single Protestant denomination).<ref name="Adherents" />
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 +
A special grouping are the [[Anglicanism|Anglican churches]] descended from the [[Church of England]] and organised in the [[Anglican Communion]].. Some Anglican churches consider themselves both Protestant and Catholic.<ref>Sykes/Booty/Knight. ''The Study of Anglicanism'', p. 219.</ref> Some Anglicans consider their church a [[Branch theory|branch of the "One Holy Catholic Church"]] alongside of the Roman Catholic and Eastern Orthodox Churches, a concept rejected by the Roman Catholic Church and some Eastern Orthodox.<ref>Gregory Hallam, ''[http://www.orthodoxresearchinstitute.org/articles/ecumenical/hallam_orthodoxy_ecumenism.htm Orthodoxy and Ecumenism]''.</ref><ref>Gregory Mathewes-Green, "[http://www.westernorthodox.com/branch.html Whither the Branch Theory?]", ''Anglican Orthodox Pilgrim'' Vol. 2, No. 4.</ref>
 +
 
 +
Some Christians who come out of the Protestant tradition identify themselves simply as "Christian", or "[[born-again]] Christian"; they typically distance themselves from the [[confessionalism (religion)|confessionalism]] and/or [[creed]]alism of other Christian communities<ref>Confessionalism is a term employed by historians to describe "the creation of fixed identities and systems of beliefs for separate churches which had previously been more fluid in their self-understanding, and which had not begun by seeking separate identities for themselves — they had wanted to be truly Catholic and reformed." (MacCulloch, ''The Reformation: A History'', p. xxiv.)</ref> by calling themselves "[[Non-denominational Christianity|non-denominational]]" — often founded by individual pastors, they have little affiliation with historic denominations.
 +
 
 +
===Restorationism===
 +
 
 +
[[Restorationism]] is composed of various unrelated churches that believe they are restoring the original church of Jesus Christ and not reforming any of the churches existing at the time of their perceived restorations.<ref>McManners, ''Oxford Illustrated History of Christianity'', p. 91f.</ref> They teach that the other divisions of Christianity have introduced defects into Christianity, which is known as the [[Great Apostasy]].<ref name="Religious Tolerance - Restorationism">{{cite web|url = http://www.religioustolerance.org/chrrest.htm| title = The Restorationist Movements|publisher = Religious Tolerance|accessdate = 2007-12-31}}</ref><ref name="Got Questions Ministries - Restorationism">{{cite web|url = http://www.gotquestions.org/restorationism.html| title = What is Restorationism?|publisher = Got Questions Ministries|accessdate = 2007-12-31}}</ref> Some of these are historically connected to early-19th century camp meetings in the Midwest and Upstate New York. American [[Millennialism]] and [[Adventist|Adventism]], which arose from Evangelical Protestantism, produced the [[Jehovah's Witnesses]] movement (with 6.6 million members<ref>JW-Media.org [http://www.jw-media.org/people/statistics.htm#Jehovah%Witness%Membership%2005 Membership 2005]</ref>), and, as a reaction specifically to [[William Miller]], [[Seventh-day Adventist Church|Seventh-day Adventists]]. Additionally, there are the following groups: [[Christadelphians]], [[Churches of Christ]] with 2.6 million members, [[Disciples of Christ]] with 800,000 members,<ref> ''Statistical Report: Annual Council of the General Conference Committee Silver Spring, Marlyand, 6 October—11, 2006''</ref> and  [[The Church of Jesus Christ of Latter-day Saints]], the largest denomination of the [[Latter Day Saint movement]] with over 13 million members. Though Restorationists have some superficial similarities, their doctrine and practices vary significantly.
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 +
[[Mainstream]] Christianity is widely used to refer collectively to the common views of major denominations of Christianity (such as [[Roman Catholicism]], [[Protestantism]], [[Anglicanism]], [[Orthodox Christianity]]) as against the particular tenets of other sects or [[Christian denomination]]. The context is dependent on the particular issues addressed, but usually contrasts the [[orthodox]] majority view against [[heterodox]] minority views of groups like Restorationists. In the most common sense, "mainstream" refers to [[Nicene Christianity]], or rather the traditions which continue to claim adherence to the [[Nicene Creed]].<ref>
 +
{{cite web  | last =  | first =  | authorlink =  | coauthors =  | title =Nicene Creed  | work =Encyclopædia Britannica Online  | publisher =Encyclopædia Britannica  |date=2007  | url =http://www.britannica.com/eb/article-9055702  | format =  | doi =  | accessdate =2007-12-31}}</ref>
 +
 
 +
==Ecumenism==
 +
{{main|Ecumenism}}
 +
 
 +
Most churches have long expressed ideals of being reconciled with each other, and in the 20th century Christian [[ecumenism]] advanced in two ways.<ref name="McManners581">McManners, ''Oxford Illustrated History of Christianity'', p. 581-584.</ref> One way was greater cooperation between groups, such as the [[Edinburgh Missionary Conference]] of Protestants in 1910, the Justice, Peace and Creation Commission of the [[World Council of Churches]] founded in 1948 by Protestant and Orthodox churches, and similar national councils like the [[National Council of Churches in Australia]] which includes Roman Catholics.<ref name="McManners581"/>
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 +
The other way was institutional union with new [[United and uniting churches]]. [[Congregational church|Congregationalist]], [[Methodist]], and [[Presbyterian]] churches united in 1925 to form the [[United Church of Canada]],<ref>McManners, ''Oxford Illustrated History of Christianity''. p. 413f.</ref> and in 1977 to form the [[Uniting Church in Australia]]. The [[Church of South India]] was formed in 1947 by the union of [[Anglicanism|Anglican]], [[Methodism|Methodist]], [[Congregational church|Congregationalist]], [[Presbyterianism|Presbyterian]], and [[Reformed Church|Reformed]] churches.<ref>McManners, ''Oxford Illustrated History of Christianity'', p. 498.</ref>
 +
 
 +
Steps towards reconciliation on a global level were taken in 1965 by the Roman Catholic and Orthodox churches mutually revoking the excommunications that marked their [[East-West Schism|Great Schism]] in 1054;<ref>McManners, ''Oxford Illustrated History of Christianity'', p. 373.</ref> the [[Anglican Roman Catholic International Commission]] (ARCIC) working towards full communion between those churches since 1970;<ref>McManners, ''Oxford Illustrated History of Christianity'', p. 583.</ref> and the [[Lutheran World Federation|Lutheran]] and [[Roman Catholic Church|Roman Catholic]] churches signing The [[Joint Declaration on the Doctrine of Justification]] in 1999 to address conflicts at the root of the [[Protestant Reformation]]. In 2006 the [[World Methodist Council|Methodist church]] adopted the declaration.<ref>[http://www.lutheranworld.org/What_We_Do/OEA/Methodist-Statement-2006-EN.pdf Methodist Statement]</ref>
    
==See also==
 
==See also==
 +
{{Christianityportal}}
 +
*[[Freedom of religion]]
 +
*[[Criticism of Christianity]]
 +
*[[Good news (Christianity)]], concerning the gospel message of Christianity
 +
 +
==Notes==
 +
 +
{{reflist|2}}
 +
 +
==References==
 +
;General refence:
 +
<small>
 +
*''American Heritage Dictionary of the English Language'', Houghton Mifflin Company (2006).
 +
*''Catechism of the Catholic Church''.{{Clarifyme|date=August 2008}}
 +
*''Columbia Electronic Encyclopedia''.{{Clarifyme|date=August 2008}}
 +
*''Encyclopedia of Religion''.{{Clarifyme|date=August 2008}}
 +
*''New Dictionary of Cultural Literacy''.{{Clarifyme|date=August 2008}}
 +
*''New Dictionary of Theology''.{{Clarifyme|date=August 2008}}
 +
*Barrett, David; Kurian, Tom et al. (ed.). ''World Christian Encyclopedia''. Oxford University Press (2001).
 +
</small>
 +
;Monographies and articles:
 +
<small>
 +
*Ahlstrom, Sydney E. {{Clarifyme|date=August 2008}}
 +
*Albright, William F. ''From the Stone Age to Christianity''.{{Clarifyme|date=August 2008}}
 +
*Alexander, T. Desmond. ''New Dictionary of Biblical Theology''.{{Clarifyme|date=August 2008}}
 +
*Anidjar, 2001.{{Clarifyme|date=August 2008}}
 +
*[[Greg Bahnsen|Bahnsen, Greg]]. ''[http://www.cmfnow.com/articles/pt173.htm A Reformed Confession Regarding Hermeneutics'' (article 6)].
 +
<small>
 +
*Balge, Richard D. ''[http://www.wlsessays.net/subjects/IJ/ijsubind.htm#Justification Martin Luther, Augustinian]''.{{Clarifyme|date=August 2008}}
 +
*Ball, Bryan; Johnsson, William (ed.). ''The Essential Jesus''. Pacific Press (2002). ISBN 0816319294.
 +
*Barry, John F. ''One Faith, One Lord: A Study of Basic Catholic Belief''. William H. Sadlier (2001). ISBN 0-8215-2207-8
 +
*Bettenson, Henry (ed.). ''Documents of the Christian Church''. Oxford University Press (1943).
 +
*Bokenkotter, Thomas. ''A Concise History of the Catholic Church ''. Doubleday (2004). ISBN 0385505841 
 +
*Bruce, F.F. ''The Canon of Scripture''.{{Clarifyme|date=August 2008}}
 +
*Chambers, Mortimer; Crew, Herlihy, Rabb, Woloch. ''The Western Experience. Volume II: The Early Modern Period''. Alfred A. Knopf (1974). ISBN 0-394-31734-3.
 +
*Coffey, John. ''Persecution and Toleration in Protestant England 1558-1689''. Pearson Education (2000).
 +
*Cross, F. L.; Livingstone, E. A. (ed.). ''The Oxford Dictionary of the Christian Church''. Oxford University Press (1997). ISBN 019211655X.{{Clarifyme|date=August 2008}}
 +
*Deppermann, Klaus. ''Melchior Hoffman: Social Unrest and Apocalyptic Vision in the Age of Reformation''. ISBN 0-567-08654-2.{{Clarifyme|date=August 2008}}
 +
*Dilasser, Maurice. ''The Symbols of the Church''. Collegeville, MN: Liturgical Press (1999). ISBN 0-8146-2538-X
 +
*Duffy, Eamon. ''Saints and Sinners, a History of the Popes''. Yale University Press (1997). ISBN 0-3000-7332-1 
 +
*Elwell, Walter A.; Comfort, Philip Wesley. ''Tyndale Bible Dictionary'', Tyndale House Publishers (2001). ISBN 0842370897.
 +
*Esler, Phillip F. ''The Early Christian World''. Routledge (2004).
 +
*Farrar, F.W. ''[http://www.tentmaker.org/books/mercyandjudgment/mercy_and_judgment_ch1.html Mercy and Judgment. A Few Last Words On Christian Eschatology With Reference to Dr. Pusey's, "What Is Of Faith?"]''. Macmillan, London/New York (1904).
 +
*Foutz, Scott. ''[http://www.quodlibet.net/luther.shtml '' Martin Luther and Scripture]'' Martin Luther and Scripture''.{{Clarifyme|date=August 2008}}
 +
<small>
 +
*Fowler, Jeaneane D. ''World Religions: An Introduction for Students'', Sussex Academic Press (1997). ISBN 1898723486.
 +
*[[Reginald H. Fuller|Fuller, Reginald H.]] ''[[Reginald H. Fuller#The Foundations of New Testament Christology (1965)|The Foundations of New Testament Christology]]'' Scribners (1965). ISBN 068415532X.
 +
*Froehle, Bryan; Gautier, Mary, ''Global Catholicism, Portrait of a World Church'', Orbis books; Center for Applied Research in the Apostolate, Georgetown University  (2003) ISBN=157075375x
 +
*Funk, Robert. ''The Acts of Jesus: What Did Jesus Really Do?''. Polebridge Press (1998). ISBN 0060629789.
 +
*Glenny, W. Edward. ''Typology: A Summary Of The Present Evangelical Discussion''.
 +
*Gonzalez, Justo L. ''The Story of Christianity: The Early Church to the Dawn of the Reformation'',  Harper Collins Publishers, New York (1984).
 +
*Hanegraaff, Hank. ''Resurrection: The Capstone in the Arch of Christianity''. Thomas Nelson (2000). IBSN 0849916437.
 +
*Harnack, Adolf von. ''[http://www.ccel.org/ccel/harnack/dogma1.ii.iii.iii.html History of Dogma]'' (1894).{{Clarifyme|date=August 2008}}
 +
*Hickman, Hoyt L. et al. ''Handbook of the Christian Year''. Abingdon Press (1986). ISBN 0-687-16575-X
 +
*Hinnells, John R. ''The Routledge Companion to the Study of Religion'' (2005).{{Clarifyme|date=August 2008}}
 +
*Hitchcock, Susan Tyler. ''Geography of Religion''. [[National Geographic Society]] (2004) ISBN 0-7922-7313-3
 +
*Kelly, J.N.D. ''Early Christian Doctrines''.{{Clarifyme|date=August 2008}}
 +
*Kelly, J.N.D. ''The Athanasian Creed''. Harper & Row, New York (1964).
 +
*Kirsch, Jonathan. ''God Against the Gods''.{{Clarifyme|date=August 2008}}
 +
*Kreeft, Peter. ''Catholic Christianity''. Ignatius Press (2001) ISBN 0-89870-798-6 
 +
*Letham, Robert. ''The Holy Trinity in Scripture, History, Theology, and Worship''. P & R Publishing (2005). ISBN 0875520006.
 +
*Lorenzen, Thorwald. ''Resurrection, Discipleship, Justice: Affirming the Resurrection Jesus Christ Today''. Smyth & Helwys (2003). ISBN 1573123994.
 +
*McLaughlin, R. Emmet, ''Caspar Schwenckfeld, reluctant radical: his life to 1540'', New Haven: Yale University Press (1986). ISBN 0-300-03367-2.
 +
*MacCulloch, Diarmaid, ''The Reformation: A History''. Viking Adult (2004).
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*Marber, Peter. ''Money Changes Everything: How Global Prosperity Is Reshaping Our Needs, Values and Lifestyles''. FT Press (2003). ISBN 0130654809
 +
*Marthaler, Berard. ''Introducing the Catechism of the Catholic Church, Traditional Themes and Contemporary Issues''. Paulist Press (1994). ISBN 0809134950
 +
*Mathison, Keith. ''The Shape of Sola Scriptura'' (2001).{{Clarifyme|date=August 2008}}
 +
*McClintock, John, ''Cyclopaedia of Biblical, Theological, and Ecclesiastical Literature''. Harper &Brothers, original from Harvard University (1889)
 +
*McGrath, Alister E. ''Christianity: An Introduction''. Blackwell Publishing (2006). ISBN 1405108991.
 +
*McGrath, Alister E. ''Historical Theology''.{{Clarifyme|date=August 2008}}
 +
*McManners, John. ''Oxford Illustrated History of Christianity''. Oxford University Press (1990). IBSN 0198229283.
 +
*Meconi, David Vincent. "Pagan Monotheism in Late Antiquity", in: ''Journal of Early Christian Studies''.{{Clarifyme|date=August 2008}}
 +
*Metzger, Bruce M., Michael Coogan (ed.). ''Oxford Companion to the Bible''. Oxford University Press (1993). ISBN 0195046455.
 +
*Norman, Edward. ''The Roman Catholic Church, An Illustrated History''. University of California (2007) ISBN 978-0-520-25251-6
 +
*Olson, Roger E., ''The Mosaic of Christian Belief''. InterVarsity Press (2002). ISBN 9780830826957.
 +
*Orlandis, Jose, ''A Short History of the Catholic Church''. Scepter Publishers (1993) ISBN 1851821252
 +
*Ott, Ludwig. ''Grundriß der Dogmatik''. Herder, Freiburg (1965).{{Clarifyme|date=August 2008}}
 +
*Pelikan, Jaroslav; Hotchkiss, Valerie (ed.) ''Creeds and Confessions of Faith in the Christian Tradition''. Yale University Press (2003). ISBN 0300093896.
 +
*Putnam, Robert D. ''Democracies in Flux: The Evolution of Social Capital in Contemporary Society''.  Oxford University Press (2002).
 +
*Riley-Smith, Jonathan. ''The Oxford History of the Crusades''. New York: Oxford University Press, (1999).
 +
*Robinson, George. ''Essential Judaism: A Complete Guide to Beliefs, Customs and Rituals''. New York: Pocket Books (2000).
 +
*Schama, Simon . ''A History of Britain''. Hyperion (2000). ISBN 0-7868-6675-6.
 +
*Servetus, Michael. ''Restoration of Christianity''. Lewiston, New York: Edwin Mellen Press (2007).
 +
*Simon, Edith. ''Great Ages of Man: The Reformation''. Time-Life Books (1966). ISBN 0662278208.
 +
*Smith, J.Z. (1998).{{Clarifyme|date=August 2008}}
 +
*Spitz, Lewis. ''The Protestant Reformation''. Concordia Publishing House (2003). ISBN 0570033209.
 +
*Sproul, R.C. ''Knowing Scripture''.{{Clarifyme|date=August 2008}}
 +
*[[Charles Spurgeon|Spurgeon, Charles]]. ''[http://www.spurgeon.org/calvinis.htm A Defense of Calvinism]''.{{Clarifyme|date=August 2008}}
 +
*Sykes, Stephen; Booty, John; Knight, Jonathan. ''The Study of Anglicanism''. Augsburg Fortress Publishers (1998). ISBN 080063151X.
 +
*Talbott, Thomas. ''[http://www.willamette.edu/~ttalbott/PICTURES.pdf Three Pictures of God in Western Theology]" (1995).{{Clarifyme|date=August 2008}}
 +
<small>
 +
*Ustorf, Werner. "A missiological postscript", in: McLeod, Hugh; Ustorf, Werner (ed.). ''The Decline of Christendom in Western Europe, 1750-2000''. Cambridge University Press (2003).
 +
*White, Howard A. ''[http://www.appiusforum.com/restoration.html The History of the Church]''.{{Clarifyme|date=August 2008}}
 +
*Woodhead, Linda. ''An Introduction to Christianity''.{{Clarifyme|date=August 2008}}
 +
</small>
   −
'''Denominations or branches of Christianity'''
+
==Further reading==
−
*[[Roman Catholic Church]]
  −
*[[Orthodox Church]]
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*[[Protestantism|Protestant]]
  −
**[[Amish]]
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**[[Baptist]]
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**[[Church of England]] or ''Anglican Church''
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**[[Episcopal Church in the United States of America]] (or ''Episcopal Church'' or ''Episcopalians'') (Non-UK branch of the Anglican Church)
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**[[Evangelical Christianity]]
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**[[Fundamentalism]]
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**[[Liberal Christianity]]
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**[[Lutheran]]
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**[[Mennonite]]
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**[[Methodist]]
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**[[Pentecostal]]
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**[[Plymouth Brethren]]
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**[[Presbyterian]]
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**[[Seventh-day Adventist]]
     −
'''Disputed'''
+
*{{cite book |author=Gill, Robin |title=The Cambridge companion to Christian ethics |publisher=Cambridge University Press |location=Cambridge, UK |year=2001 |pages= |isbn=0521779189 |oclc= |doi= |accessdate=2008-01-03}}
−
*[[Church of Jesus Christ of Latter-day Saints]]
+
*{{cite book |author=Gunton, Colin E. |title=The Cambridge companion to Christian doctrine |publisher=Cambridge University Press |location=Cambridge, UK |year=1997 |pages= |isbn=0-521-47695-X |oclc= |doi= |accessdate=2008-01-03}}
−
*[[Christian Science]]
+
*{{cite book |author=MacMullen, Ramsay |title=Voting About God in Early Church Councils|publisher=Yale University Press |location=New Haven, CT |year=2006 |pages= |isbn=0300115962  |oclc= |doi= |accessdate=2008-01-03}}
 +
*{{cite book |author=Padgett, Alan G.; Sally Bruyneel |title=Introducing Christianity |publisher=Orbis Books |location=Maryknoll, N.Y. |year= 2003 |pages= |isbn= 1570753954 |oclc= |doi= |accessdate=2008-01-03}}
 +
*{{cite book |author=Price, Matthew Arlen; Collins, Michael |title=The story of Christianity |publisher=Dorling Kindersley |location=New York |year=1999 |pages= |isbn=0-7513-0467-0 |oclc= |doi=}}
 +
*{{cite book |author=[[Pope Benedict XVI|Ratzinger, Joseph]] |title=Introduction To Christianity (Communio Books) |publisher=Ignatius Press |location=San Francisco |year= 2004 |pages= |isbn=1586170295 |oclc= |doi= |accessdate=2008-01-03}}
 +
*{{cite book |author=Tucker, Karen; Wainwright, Geoffrey|title=The Oxford history of Christian worship |publisher=Oxford University Press |location=Oxford [Oxfordshire] |year=2006 |pages= |isbn=0-19-513886-4 |oclc= |doi= |accessdate=2008-01-03}}
 +
*{{cite book |author=Wagner, Richard |title=Christianity for Dummies |publisher=For Dummies |location= |year= 2004|pages= |isbn=0764544829 |oclc= |doi= |accessdate=2008-01-03}}
 +
*{{cite book |author= Webb, Jeffrey B.  |title=The Complete Idiot's Guide to Christianity |publisher=Alpha Books |location=Indianapolis, Ind |year= 2004|pages= |isbn= 159257176X |oclc= |doi= |accessdate=2008-01-03}}
 +
*{{cite book |author=Woodhead, Linda |title=Christianity: a very short introduction |publisher=Oxford University Press |location=Oxford [Oxfordshire] |year=2004 |pages= |isbn=0192803220 |oclc= |doi= |accessdate=2008-01-03}}
   −
'''Other articles'''
+
== External links ==
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*[[Cathedral]]
+
{{sisterlinks}}
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*[[Catholicism]]
+
*{{cite web |url=http://www.bbc.co.uk/religion/religions/christianity/index.shtml |title=BBC - Religion & Ethics - Christianity |accessdate=2008-01-03 |accessmonthday= |accessdaymonth= |accessyear= |author= |last= |first= |authorlink= |coauthors= |date= |year= |month= |format= |work= |publisher=British Broadcasting Corporation |pages=  |doi= |archiveurl= |archivedate= |quote= }} A number of introductory articles on Christianity.
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*[[Christian apologetics]] (Defense of Christianity)
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*[[Christianity and Science]]
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*[[Church]]
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*[[Conservative Christianity]]
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*[[Eucharist]]
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*[[Jesus Christ]]
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*[[Judaism]]
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*[[New Testament understanding through the Jewish perspective]]
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*[[Passover Seder]]
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*[[Persecution of Christians]]
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*[[Red-letter Christian]]
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*[[Sign of the Cross]]
     −
==References==
+
*{{cite web |url=http://www.cbc.ca/montreal/features/religion/christianity.html  |title=CBC Montreal - Religion - Christianity |accessdate= 2008-01-03 |accessmonthday= |accessdaymonth= |accessyear= |author= |last= |first= |authorlink= |coauthors= |date= |year= |month= |format= |work= |publisher=Canadian Broadcasting Corporation |pages=  |doi= |archiveurl= |archivedate= |quote= }} An overview of Christianity.
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{{reflist|2}}
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*{{cite web |url=http://www.netzarim.co.il  |title=Netzarim  |accessdate= 2008-10-21 |accessmonthday= |accessdaymonth= |accessyear= |author= |last= |first= |authorlink= |coauthors= |date= |year= |month= |format= |work= |publisher=- Click at 'History Museum' in the left menu |pages=  |doi= |archiveurl= |archivedate= |quote= }} The origin of Christianity
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{{Christianityfooter|uncollapsed}}
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{{Religion topics}}
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