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{{Christianity}} {{Christianity}}
'''Christianity''' is an evil religion which emphasises violence and discrimination.
'''Christianity''' is an evil religion which emphasises violence and discrimination. ]<ref name="Monotheism">The Catholic Encyclopedia, Volume IX, ; William F. Albright, ''From the Stone Age to Christianity''; H. Richard Niebuhr, ; About.com, ; Jonathan Kirsch, ''God Against the Gods''; Linda Woodhead, ''An Introduction to Christianity''; The Columbia Electronic Encyclopedia ; The New Dictionary of Cultural Literacy, ; New Dictionary of Theology, pp. 496-99;
David Vincent Meconi, "Pagan Monotheism in Late Antiquity" in ''Journal of Early Christian Studies'' pp. 111–12</ref> ] centered on the life and teachings of ] as presented in the ].<ref>], </ref> Christians believe Jesus to be the ] and the ] prophesied in the ]. With an estimated 2.1 billion adherents in 2001, Christianity is the ].<ref name="Adherents">Adherents.com, </ref> It is the predominant religion in ], the ], ], the ], ], and ].<ref>See ] for a detailed list.</ref> It is also growing rapidly in Asia, particularly in ] and ].<ref name=ChristianGrowth> WorthyNews.com, ; LutherProduction.com, ; Xhist.com, </ref>

] in the ] ] as a ] sect,<ref name="sect1">{{nkjv|Acts|3:1|Acts 3:1}}; {{nkjv|Acts|5:27-42|Acts 5:27 – 42}}; {{nkjv|Acts|21:18-26|Acts 21:18 – 26}}; {{nkjv|Acts|24:5|Acts 24:5}}; {{nkjv|Acts|24:14|Acts 24:14}}; {{nkjv|Acts|28:22|Acts 28:22}}; {{nkjv|Romans|1:16|Romans 1:16}}; Tacitus, ''Annales'' xv 44; Josephus ''Antiquities'' xviii 3; Mortimer Chambers, ''The Western Experience Volume II'' chapter 5; ''The Oxford Dictionary of the Jewish Religion'' page 158. </ref> and shares many ] with Judaism, specifically the ], known to Christians as the ] (''see ]''). Like ] and ], Christianity is classified as an ].<ref name="J.Smith98">J.Z.Smith 98, p.276</ref><ref name="Anidjar2001">Anidjar 2001, p.3</ref> Some Christians consider Christianity to have ] ], because of the conviction that ] is the Messiah. Others believe that Christianity has been grafted on to ], and that Judaism remains relevant as the religion of God's ]. The name ''"Christian"'' (] {{polytonic|''Χριστιανός''}} ), meaning ''"belonging to Christ"'' or ''"partisan of Christ"'',<ref></ref> was first applied to the ] in ], as recorded in {{nkjv|Acts|11:26|Acts 11:26}}.<ref>E. Peterson, "Christianus" pp. 353-72</ref> The earliest recorded use of the term ''"Christianity"'' (Greek {{polytonic|''Χριστιανισμός''}}) is by ].<ref>Walter Bauer, ''Greek-English Lexicon''; Ignatius 10, Letter to the Romans (, , ). However, an presented on some websites, one that otherwise corresponds exactly with the Roberts-Donaldson translation, renders this passage to the interpolated inauthentic longer recension of Ignatius's letters, which does not contain the word "Christianity".</ref>
{{TOChidden}}

==Beliefs==
] (12th century)]]

Although Christianity has always had a significant diversity of belief, mainstream Christianity considers certain core doctrines essential. Those accepting them often consider followers of Jesus who disagree with these doctrines to be ], ], or outside Christianity altogether.

===Jesus Christ===
{{main| Jesus}} As indicated by the name "Christianity", the focus of Christian theology is a belief in ] as the '']'' or '']''. The title "Messiah" comes from the ] word מָשִׁיחַ (''māšiáħ'') meaning "''the anointed one''" or "''King''." The Greek translation {{polytonic|''Χριστός''}} (''Christos'') is the source of the English word ].

Christians believe that,as Messiah, Jesus was anointed as ruler and savior of humanity in general, and hold that Jesus's coming was the fulfilment of ] of the ]. The Christian concept of Messiah differs significantly from ].<ref>Jewfaq.org, </ref> The core Christian belief is that, through the death and resurrection of the perfect Son of God, mankind is reconciled to God and thereby attains salvation by grace and the promise of eternal life to all who trust in Christ. The need for salvation was was caused by ]'s ].

While there have been theological disputes over the nature of Jesus, most Christians believe that Jesus is ] and "]" (or both fully divine and fully human). Jesus, ] in all respects, including the aspect of ], suffered the pains and temptations of mortal man, yet he did not sin. As fully God, he defeated death and rose to life again. According to the ], "God raised him from the dead",<ref>{{bibleverse||Acts|2:24|NIV}}, {{bibleverse||Romans|10:9|NIV}}, {{bibleverse|1|Cor|15:15|NIV}}, {{bibleverse||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|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 ], to the "right hand of God",<ref>{{bibleverse||Mark|16:19}}, {{bibleverse||Luke|22:69}}, {{bibleverse||Acts|2:33}}, {{bibleverse-nb||Acts|5:31}}, {{bibleverse-nb||Acts|7:55-56}}, {{bibleverse||Romans|8:34}}, {{bibleverse||Eph|1:20}}, {{bibleverse||Col|3:1}}, {{bibleverse||Hebrews|1:3}}, {{bibleverse-nb||Hebrews|1:13}}, {{bibleverse-nb||Hebrews|10:12}}, {{bibleverse-nb||Hebrews|12:2}}, {{bibleverse|1|Peter|3:22}}</ref> and will ]<ref>{{bibleverse||Acts|1:9-11}}</ref> to fulfil the rest of ] such as the ], the ] and establishment of the ] (See also ] and ]).

According to the Gospels, while still a ], ] conceived Jesus not by ], but by the power of the ] (See ]). Little of Jesus' childhood is recorded in the Gospels compared to his adulthood, especially the week before his death. The Biblical accounts of Jesus' ministry include ], ], ].

===Death and Resurrection===
{{main|Death and Resurrection of Jesus}}
{|style="float: right; width:25px;border: #000000 solid 0px"
|-
|{{Jesus}}
|}
]
Most Christians consider the death of Jesus, followed by his resurrection, the cornerstone of their faith<ref>{{niv|1_Corinthians|15:13-17|1 Corinthians 15:13-17}}</ref> and the most important event in history<ref>Gospelcom.net, ; World-faiths.com, ; Hank Hanegraaff, ''Resurrection: The Capstone in the Arch of Christianity''</ref>.

According to the Gospels, Jesus and his followers went to Jerusalem the week of the ] where they were ] by a crowd. In Jerusalem, Jesus ],<ref>According to the Synoptic Gospels ({{niv|Matthew|21:12-13|Matthew 21:12-13}} and parallel passages), this occurred in the last week of Jesus' life, but {{niv|John|2:13-17|John 2:13-17}} narrates a similar event early in his account of Jesus' ministry.</ref> and predicted its destruction<ref>{{niv|Matthew|24:1-2|Matthew 24:1-2}}, {{niv|Mark|13:2|Mark 13:2}}, {{niv|Luke|21:5-6|Luke 21:5-6}}</ref> - heightening conflict with the Jewish authorities who were plotting his death.<ref>{{niv|Mark|14:1|Mark 14:1}}</ref>

After sharing his ] with his disciples, Jesus went to pray in the ] where he was betrayed by his disciple ] and ] by the temple guard on orders from the ] and the high priest ]. Jesus was ] of blasphemy and transferred to the Roman governor ], who had him crucified for inciting rebellion. Jesus died by late afternoon and was entombed.

Christians believe that God raised Jesus from the dead on the third day, that Jesus appeared to his apostles and other disciples, ] his disciples to "make disciples of all nations, baptizing them in the name of the Father and of the Son (Jesus) and of the Holy Spirit."<ref>{{niv|Matthew|28:19|Matthew 28:19}}</ref> and ] to heaven. Christians also believe that God gave the disciples Holy Spirit or the ].<ref>{{niv|John|20:21-22|John 20:21-22}}, {{niv|Acts|2:1-4|Acts 2:1-4}}</ref>

===Salvation===
{{main|Salvation}}

Most Christians believe ] is a gift by ], who sent Jesus as the savior. Christians believe that through faith in Jesus one can be saved from ] and spiritual ]. The crucifixion of Jesus is explained as an ] ], which, in the words of the ], "takes away the sins of the world". Reception of salvation is related to ].<ref>{{niv|Romans|6:23|Romans 6:23}}, {{niv|Ephesians|2:8-9|Ephesians 2:8-9}}</ref>

The operation and effects of grace are understood differently by different traditions. Catholicism and Eastern Orthodoxy teach the necessity of the free will to cooperate with grace.<ref>Catechism of the Catholic Church, </ref> ] goes furthest in emphasizing dependence on grace by teaching the ] of mankind and the ].<ref>Westminster Confession, ;
Charles Spurgeon,
</ref>

===The Trinity===
{{main|Trinity}}
] by Andrei Rublev: The three angels represent the three persons of God]]

Most Christians believe that God is one eternal being who exists as three distinct, eternal, and indivisible persons: the ], the Son (] the ]), and the ].

Christianity continued from Judaism a belief in the existence of a single ] God who created and sustains the ]. Against this background belief in the ] and the Holy Spirit was expressed as the doctrine of the ],<ref>J.N.D. Kelly, ''Early Christian Doctrines'' pp. 87-90; T. Desmond Alexander, ''New Dictionary of Biblical Theology'' pp. 514-515; Alister E. McGrath, ''Historical Theology'' p. 61.</ref> which considers that the three ''persons'' of God (Father, Son, and Holy Spirit) share a single Divine ]. This substance is not considered divided, in the sense that each person has a third of the substance; rather, each person is considered to have the whole substance. The distinction lies in their relations, the Father being unbegotten, the Son begotten of the Father, and the Holy Spirit proceeding.<ref>Vladimir Lossky ; Loraine Boettner, </ref> The "begetting" does not refer to Mary's conceiving Jesus, but to a divine begetting before Creation.

In Reformed theology, the Trinity has special relevance to salvation, which is considered the result of an intra-Trinitarian covenant and in some way the work of each person. In its simplest form, the Father elects some to salvation before the foundation of the world, the Son performs the atonement for their sins, and the Spirit regenerates them so they can have faith in Christ, and sanctifies them.<ref> John Hendryx, </ref>

Christians believe the Holy Spirit inspired the Scriptures,<ref>Catechism of the Catholic, ; ''Chicago Statement on Biblical Inerrancy, ; {{niv|2_Timothy|3:16|2 Timothy 3:16}}; {{niv|2_Peter|1:21|2 Peter 1:21}}</ref> and that his active participation in a believer's life (even to the extent of "indwelling", or in a certain sense taking up residence within, the believer) is essential to living a Christian life.<ref>{{niv|John|16:7-14|John 16:7-14}}; {{niv|1_Corinthians|2:10|1 Corinthians 2:10ff}}</ref> In Catholic, Orthodox, and some Anglican theology, this indwelling is received through the sacrament called ] or, in the East, ]. Most Protestants believe that the Spirit indwells a new believer at the time of salvation. Pentecostal and Charismatic Protestants believe the ] is a distinct experience separate from other experiences like conversion, and many Pentecostals believe it will always&mdash;or at least usually&mdash;be evident through ] (speaking in tongues).

Christians trace the orthodox formula of the Trinity — Father, Son, and Holy Spirit — back to the resurrected Jesus himself, who used this phrase in the ] ({{bverse|Matthew|28:16-20}}).

====Non-Trinitarians====
{{main|Nontrinitarianism}}

In antiquity, and again following the Reformation, several sects advocated views contrary to the Trinity. These views were rejected by many bishops such as ] and subsequently by the ]s. During the Reformation, though most Catholics, Orthodox, and Protestants accepted the value of many of the Councils, some groups rejected these councils as spiritually tainted.<ref>MacCulloch, ''Reformation'' pp. 185, 187</ref> ], ], and ] advanced the view that Christ was only divine and not human. ] denied the divinity of Christ, as did others who were tried at Augsburg in 1527.<ref>MacCulloch, ''Reformation'' pp. 186-8</ref>

Modalists, such as ]s, regard God as a single person, with the Father, Son, and Holy Spirit considered modes or roles by which the unipersonal God expresses himself.<ref>William Arnold, ; in this way they parallel ancient ], see: J.N.D. Kelly, ''Early Christian Doctrines'' pp. 119-123; Robert Letham, ''The Holy Trinity: In Scripture, History, Theology, and Worship'' pp. 97-98</ref>

] accept the divinity of the Father, Son, and Holy Spirit, but deny that they have a common substance, believing them to be separate beings united in will and purpose.<ref>{{cite web | last =Hinckley | first = Gordon |title=First Presidency Message: The Father, Son, and Holy Ghost | work =Ensign | date = March, 1998|url=http://library.lds.org/nxt/gateway.dll/Magazines/Ensign/1998.htm/ensign%20march%201998.htm/first%20presidency%20message%20the%20father%20son%20and%20holy%20ghost.htm?fn=document-frame.htm&f=templates&2.0| accessmonthday =September 8 | accessyear=2006}}</ref> (see ])

Present day groups who do not consider Jesus to be God include ], <ref>On Unitarians, see: UUA.org, ; on connection with Socinianism, see: sullivan-county.com, (Note that the icon at the top of the page expresses Trinitarian theology with a symbolic hand gesture); on this matter they parallel the ancient ], see: J.N.D. Kelly, ''Early Christian Doctrines'' pp. 139</ref>
descendants of Reformation era ] and ]<ref> Watch Tower Bible and Tract Society of Pennsylvania, </ref>

===Scriptures===
{{main|Bible}}

Christianity regards the ], a collection of ] books in two parts, the ] and the ], as authoritative: written by human authors under the inspiration of the Holy Spirit and therefore the inerrant Word of God.<ref> Catechism of the Catholic Church, ; Second Helvetic Confession, ; Chicago Statement on Biblical Inerrancy, </ref> Protestants believe that the scriptures contain all revealed truth necessary for salvation (See ]).<ref> Thirty-nine Articles, ; Westminster Catechism, ; James White, </ref>

The Old Testament contains the entire Jewish ], though in the Christian canon the books are ordered differently and some books of the Tanakh are divided into several books by the Christian canon. The Catholic and Orthodox canons include the Hebrew Jewish canon and other books (from the Septuagint Greek Jewish canon) which Catholics call ], while Protestants consider them ].<ref name="Canon">F.F. Bruce, ''The Canon of Scripture''; Catechism of the Catholic Church, ; Thirty-nine Articles, </ref>

The first four books of the New Testament are the ] (], ], ] and ]), which recount the life and teachings of Jesus. The first three are often called ] because of the amount of material they share. The rest of the New Testament consists of a sequel to Luke's Gospel, the ], which describes the very early history of the Church, a collection of letters from early Christian leaders to congregations or individuals, the ] and ], and the ] ].<ref name="Canon"> </ref>

Some traditions maintain other ]. The ] maintains two canons, the Narrow Canon, itself larger than any Biblical canon outside Ethiopia, and the Broad Canon, which has even more books.<ref>Ethiopian Orthodox Old Testament,
</ref>The ] hold the Bible and three additional books to be the inspired word of God: the ], the ], and the ].<ref>The Church of Jesus Christ of Latter-day Saints, </ref>

====Interpretation====
Though Christians largely agree on the content of the Bible, no consensus exists on its interpretation, or ]. In antiquity, two schools of exegesis developed in ] and ]. Alexandrine interpretation, exemplified by ], tended to read Scripture 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>J.N.D. Kelly, ''Early Christian Doctrines'' pp. 69-78.</ref>

Catholic theology distinguishes two senses of scripture: the literal and the spiritual, the latter being subdivided into the allegorical, moral, and ] senses. The literal sense is "the meaning conveyed by the words of Scripture and discovered by exegesis, following the rules of sound interpretation." The allegorical sense includes ], for example the ] is seen as a "type" of or sign of baptism;<ref>{{niv|1_Corinthians|10:2|1 Corinthians 10:2}}</ref> the moral sense contains ethical teaching; the anagogical sense includes eschatology and applies to eternity and the ].<ref> Catechism of the Catholic Church, </ref> Catholic theology also adds other rules of interpretation, which include the injunction that all other senses of sacred scripture are based on the literal,<ref>Thomas Aquinas, ; c.f. Catechism of the Catholic Church, </ref> that the historicity of the Gospels must be absolutely and constantly held,<ref>Second Vatican Council, </ref> that scripture must be read within the "living Tradition of the whole Church",<ref> Catechism of the Catholic Church, </ref> and 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, </ref>

Many Protestants stress the literal sense or ],<ref>R.C. Sproul, ''Knowing Scripture'' pp. 45-61; Greg Bahnsen, </ref> even to the extent of rejecting other senses altogether. Martin Luther advocated "one definite and simple understanding of Scripture".<ref name="Foutz">Scott Foutz, </ref> Other Protestant interpreters make use of typology.<ref>E.g., in his (§III.3) ] interprets the twin-sons of Judah, Phares and Zara, as an allegory of the Gentile and Jewish Christians. For a contemporary treatment, see W. Edward Glenny, </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"> </ref> but John Calvin wrote, "all who refuse not to follow the Holy Spirit as their guide, find in the Scripture a clear light."<ref>John Calvin, </ref> The ] said, "we hold that interpretation of the Scripture to be orthodox and genuine which is gleaned from the Scriptures themselves (from the nature of the language in which they were written, likewise according to the circumstances in which they were set down, and expounded in the light of like and unlike passages and of many and clearer passages)." The writings of the Church Fathers, and decisions of Ecumenical Councils, though "not despise<nowiki></nowiki>", were not authoritative and could be rejected.<ref> Second Helvetic Confession, </ref>

===Creeds===
{{main|Creeds}}
Creeds, or concise doctrinal statements, began as baptismal formulas and were later expanded during the ] controversies of the ] and ]. The earliest creeds still in common use are the ] (] in Latin and Greek, with English translations) and Paul's creed of {{bibleverse|1|Cor|15:1-9}}.

{{wikisource|Nicene Creed}}
The ], largely a response to ], was formulated at the Councils of ] and ] in 325 and 381 respectively,<ref> Catholics United for the Faith, ; Encyclopedia of Religion, ''Arianism''</ref> and ratified as the universal creed of Christendom by the ] in ].<ref name=ephesus> Catholic Encyclopedia (vol. 5), </ref>

The ], developed at the ] in 451,<ref> Matt Slick, ; Christian History Institute, </ref>
(though not accepted by the ] Churches)<ref> British Orthodox Church, </ref> taught Christ "to be acknowledged in two natures, inconfusedly, unchangeably, indivisibly, inseparably": one divine and one human, that both natures are perfect but are nevertheless ].<ref>Pope Leo I, </ref>

The ] (]), 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 not dividing the Substance."<ref>Catholic Encyclopedia (vol. 2) </ref>

Most Protestants accept the Creeds. Some Protestant traditions believe Trinitarian doctrine without making use of the Creeds themselves,<ref>E.g., The Southern Baptist Convention gives no official status to any of the ancient creeds, but the ] says:
:The eternal triune God reveals Himself to us as Father, Son, and Holy Spirit, with distinct personal attributes, but without division of nature, essence, or being.</ref> while other Protestants, like the ], oppose the use of creeds.<ref>http://www.appiusforum.com/restoration.html "The History of the Church", Howard A. White</ref>

===Eschaton and afterlife===
{{main|Christian eschatology}}

Most Christians believe that upon the death of the body, the individual ], which is considered to be immortal, experiences the ] and is either rewarded with ] or condemned to ]. The elect are called "saints" (Latin ''sanctus'': "holy") and the process of being made holy is called sanctification. In Catholicism, those who die in a state of grace but with either unforgiven venial sins or incomplete ] undergo purification in ] to achieve the holiness necessary for entrance into heaven.

At the ], the ''eschaton'' or ], all who have died will be ] for the ], whereupon Jesus will fully establish the ] in fulfillment of ].<ref name="res"> See, e.g., Thomas Aquinas, questions 69 through 99; and John Calvin, ''.</ref>

Some groups do not distinguish a particular judgment from the general judgment at the end of time, teaching instead that souls remain in stasis until this time (see ]). These groups, and others that do not believe in the ] of saints, generally do not employ the word "saint" to describe those in heaven. ] hold that eventually all will experience salvation, thereby rejecting the concept of an eternal hell for those who are not saved.

==Worship and practices==
===Christian life===
] believe that ] is the mediator of the ] (see ). His famous ] representing ] is considered by many Christian scholars to be the ]<ref>See also ].</ref> of the proclamation of the ] by ] from ]]]

Christians believe that all people should strive to follow Christ in their everyday actions. For many, this includes obedience to the ], for details see ]. Jesus taught that the ] were to: "love the Lord thy God with all thy heart, soul, mind, and strength", and to "love thy neighbor as thyself".<ref>{{niv|matthew|22:37-40|Matthew 22:37-40}}</ref> This love includes such injunctions as "feed the hungry" and "shelter the homeless", and applies to ]. Though the relationship between charity and religious practice are sometimes taken for granted today, as Martin Goodman has observed, "charity in the Jewish and Christian sense was unknown to the pagan world."<ref>Martin Goodman, ''The Ruling Class of Judaea: The Origins of the Jewish Revolt Against Rome AD 66-70'', Cambridge University Press, p.65 </ref> Other Christian practices include acts of ] such as ] and Bible reading.

Christianity teaches that one can only overcome sin though divine grace: moral and spiritual progress can only occur with God's help through the gift of the ] dwelling within the believer. Christians believe that by sharing in Christ's life, death, and resurrection, and by believing in Christ, they become dead to sin and are resurrected to a new life with Him.

===Liturgical worship===
] described second century Christian ] in his ''First ]'' (''c''. 150) to ] ], and his description remains relevant to the basic structure of Christian liturgical worship:
], and ]]]
:"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>Justin Martyr, §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 and New Testaments, but especially the Gospels. Often these are arranged on an annual cycle, using a book called a ]. Instruction is given based on these readings, called a ], or homily. There are a variety of congregational ]s, including thanksgiving, confession, and intercession, which occur throughout the service and take a variety of forms including recited, responsive, silent, or sung. The ], or Our Father, is regularly prayed. The Eucharist (also called ], or the ]) consists of a ritual meal of consecrated bread and wine, discussed in detail below. Lastly, a collection occurs in which the congregation donates money for the support of the Church and for ].

Some groups depart from this traditional liturgical structure. A division is often made between "]" church services, characterized by greater solemnity and ritual, and "]" services, but even within these two categories there is great diversity in forms of worship. ] meet on Saturday (the original ]), while others do not meet on a weekly basis. ] or ] congregations may spontaneously feel led by the Holy Spirit to action rather than follow a formal order of service, including spontaneous prayer. ] sit quietly until moved by the Holy Spirit to speak. Some ] services resemble concerts with ], dancing, and use of multimedia. For groups which do not recognize a priesthood distinct from ordinary believers the services are generally lead by a ], ], or ]. Still others may lack any formal leaders, either in principle or by local necessity. Some churches use only ] music, either on principle (e.g. many ] object to the use of instruments in worship) or by tradition (as in Orthodoxy).

Worship can be varied for special events like ]s or ]s in the service or significant feast days. In the 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 ] or Sabbath school (Sunday schools are sometimes held before rather than during services).

====Sacraments====
{{main|Sacrament}}
{{seealso| Sacraments of the Catholic Church}}
]]]

A ] is a Christian rite that is an outward sign of an inward grace, instituted by Christ to sanctify humanity. Catholic, Orthodox, and ] describe Christian worship in terms of seven sacraments: ], ] or ], ] (communion), ] (reconciliation), ] (last rites), ] (ordination), and ].<ref>For Catholicism: see ''Catechism of the Catholic Church'' §1210</ref> Many Protestant groups, following ],<ref>Martin Luther, ''Small Catechism''</ref> recognize the sacramental nature of baptism and Eucharist, but not usually the other five in the same way, while other Protestant groups reject sacramental theology. Latter-day saint worship emphasizes the symbolic role of rites, calling some '']''. Though not sacraments, ], ], and ] emphasize "]" such as ], ], ], ] (speaking in tongues), and ] where God's grace is mysteriously manifest.

====Eucharist====
{{main|Eucharist}}
The ] (also called ], or the ]) is the part of liturgical worship that consists of a consecrated meal, usually bread and wine. Justin Martyr described the Eucharist as follows:
:"And this food is called among us Eukaristia , 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>Justin Martyr, §LXVII</ref>

Orthodox, Roman Catholics, Lutherans, and many Anglicans believe that the bread and wine become the body and blood of Christ (the doctrine of the ]). Most other Protestants, especially Reformed, believe the bread and wine ''represent'' the body and blood of Christ. These Protestants may celebrate it less frequently, while in Catholicism the Eucharist is celebrated daily. Catholic and Orthodox view communion as indicating those who are already united in the church, restricting participation to their members not in a state of mortal sin. In some Protestant churches participation is by prior arrangement with a church leader. Other churches view communion as a means to unity, rather than an end, and invite all Christians or even anyone to participate.

====Liturgical Calendar====
{{main|Liturgical year}}
In the New Testament ] organised his missionary travels around the celebration of ]. (Acts 20.16 and 1 Corinthians 16.8) This practice draws from Jewish tradition, with such feasts as the ], the ], and the ]. Today Catholics, Eastern Christians, and traditional Protestant communities frame worship around a liturgical calendar. This includes ], such as ] which commemorate an event in the life of Jesus or the ]s, periods of ] such as ], and other pious events such as ] or lesser festivals commemorating saints. Christian groups that do not follow a liturgical tradition often retain certain celebrations, such as ], ] and ]. A few churches make no use of a liturgical calendar.

===Symbols===
Today the best-known Christian symbol is the ], which refers to the method of Jesus' execution.<ref>Catholic-reources.org, </ref> Several varieties exist, with some denominations tending to favor distinctive styles: Catholics the ], Orthodox the ], and Protestants an unadorned cross. An earlier Christian symbol was the ']' fish (Greek Alpha - α) symbol and anagram. Other text based symbols include ']' and ']' (the first two letters of the word Christ in Greek). In a modern Roman alphabet, the Chi-Rho appears like an ''X'' (Chi - χ) with a large ''P'' (Rho - ρ) overlaid and above it. It is said ] saw this symbol prior to converting to Christianity (see History and origins section below). Another ancient symbol is an ], which denotes faith and can incorporate a cross within its design.

==History and origins==
{{main|History of Christianity}}
{{seealso|Timeline of Christianity|Early Christianity}}
{{Seealso|Christian philosophy|Christian art|Christian literature|Christian music|Christian architecture}}

]]]
Christianity spread beyond its origins within the Jewish religion in the mid-first century under the leadership of the Apostles, especially ] and ]. Within a generation an episcopal hierarchy can be seen, and this would form the structure of the Church.<ref>Catholic Encyclopedia, , especially canon 6.</ref>Christianity spread east to Asia and throughout the Roman Empire, despite ] by the Roman Emperors until its ] by ] in 313. During his reign, questions of orthodoxy lead to the convocation of the first Ecumenical Council, that of ].

In 391 ] established ] Christianity as the official and, except for ], only legal religion in the ]. Later, as the political structure of the empire collapsed in the West, the Church assumed political and cultural roles previously held by the Roman aristocracy. Eremitic and Coenobitic ] developed, originating with the hermit ] around 300. With the avowed purpose of fleeing the world and its evils ''in contemptu mundi'', the institution of monasticism would become a central part of the medieval world.<ref>Jo Ann H. Moran Cruze and Richard Gerberding, ''Medieval Worlds'' pp. 118-119</ref>

During the ] of Late Antiquity, various Germanic peoples adopted Christianity. Meanwhile, as western political unity dissolved, the linguistic divide of the Empire between Latin-speaking West and the Greek-speaking East intensified. By the ] distinct forms of Latin and Greek Christianity increasingly separated until cultural differences and disciplinary disputes finally resulted in the ] (conventionally dated to 1054), which formally divided ] into the Catholic west and the Orthodox east. Western Christianity in the ] was characterized by cooperation and conflict between the ] rulers and the Church under the ], and by the development of ].

Beginning in the ], ] began a long series of military conquests of Christian areas, and it quickly conquered areas of the Byzantine Empire, ], Palestine, Syria, Egypt, ], and even southern ]. Numerous military struggles followed, including the ], the Spanish ], the ] and the aggression of the ].
]

In the early sixteenth century, increasing discontent with corruption and immorality among the clergy resulted in attempts to reform the Church and society. The ] began after ] published his ] in 1517, whilst the ] experienced internal renewal with the ] and the ] (1545-1563). During the following centuries, competition between Catholicism and Protestantism became deeply entangled with political struggles among European states. Meanwhile, partly from missionary zeal, but also under the impetus of colonial expansion by the European powers, Christianity spread to the Americas, Oceania, East Asia, and sub-Saharan Africa.

In the Modern Era, Christianity was confronted with various forms of skepticism and with certain modern political ideologies such as ], ], and ]. This included the anti-clericalism of the French Revolution, the Spanish Civil War, and general hostility of Marxist movements, especially the Russian Revolution.

===Persecution===
{{main|Persecution of Christians}}
{{main|Historical persecution by Christians}}

Christians have frequently suffered from ]. Starting with ], the early Christian church was persecuted by state and religious establishments from its earliest beginnings. Notable early Christians such as ], eleven of the Apostles as well as ] died as martyrs according to tradition. Systematic Roman persecution of Christians culminated in the ] of Diocletian and ended with the ].<ref>ChristianityToday.com </ref> Persecution of Christians persisted or even intensified in other places, such as in ].<ref>Macro History, </ref> Later Christians living in ]ic countries were subjected to various legal restrictions, which included taxation and a ban on building or repairing churches. Christians at times also suffered violent persecution or confiscation of their property<ref>(Lewis (1984) p. 26)</ref>

There was persecution of Christians during the ] (see ]).<ref>Mortimer Chambers, ''The Western Experience'' (vol. 2) chapter 21</ref> State restrictions on Christian practices today are generally associated with those authoritarian governments which either support a majority religion other than Christianity (as in ] states),<ref>Paul Marshall, ''Their Blood Cries Out''; Worldnetdaily.com, </ref> or tolerate only churches under government supervision, sometimes while officially promoting state ] (as in ]). The ] allows only government-regulated churches and has regularly suppressed ] and underground Catholics. The public practice of Christianity is outlawed in ]. Areas of persecution include other parts of the ], the ], and ].<ref>see ;; and Cliff Kincaid, </ref>

Christians have also been perpetrators of persecution against other religions and other Christians. Christian mobs, sometimes with government support, destroyed ] temples and oppressed adherents of paganism (such as the philosopher ], who was murdered by a Christian mob). Also, ] communities have periodically suffered violence at Christian hands. Christian governments have suppressed or persecuted groups seen as heretical, later in cooperation with the ]. Denominational strife escalated into ]. ], carried out by secular authorities or popular mobs, were a frequent phenomenon in parts of early modern Europe and, to a lesser degree, North America.



==Christian divisions==
There is a diversity of ]s and practices among groups calling themselves Christian. These groups are sometimes classified under ]s, though for theological reasons many groups reject this classification system.<ref>S. E. Ahlstrom 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." Ahlstrom p. 381. For specific citations, on the Roman Catholic Church see the ''Catechism of the Catholic Church'' §816; other examples: Donald Nash, ; Wendell Winkler, ; and David E. Pratt, </ref> Christianity may be broadly represented as being ] into three main groupings:<ref>Encyclopedia Britannica, </ref>
* ]: The ], the largest single body, includes the ] and totals more than 1 billion baptized members.<ref name="Adherents" />
* ]: ]es, ], the 100,000 member ],<ref>Nichols, ''Rome and the Eastern Churches'', pp. 27-52</ref> and others with a combined membership of more than 300 million baptized members.<ref name="Adherents" />
* ]: Groups such as ]/]s, ], ]/]s, ]/], ], ], ]s, ]s, ]s, ]s, ] and ]. The oldest of these separated from the Roman Catholic Church in the 16th century ], followed in many cases by further divisions. Estimates of the total number of Protestants are very uncertain, partly because of the difficulty in determining which denominations should be placed in this category, but it seems to be unquestionable that Protestantism is the second major branch of Christianity (after Roman Catholicism) in number of followers.<ref name="Adherents" />

Some Protestants identify themselves simply as ''Christian,'' or ''born-again Christian''; they typically distance themselves from the ] of other Protestant 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 &mdash; they had wanted to be truly Catholic and reformed." MacCulloch, ''Reformation'' p. xxiv</ref> by calling themselves "non-denominational" &mdash; often founded by individual pastors, they have little affiliation with historic denominations. Others, particularly some Anglicans, eschew the term Protestant and thus insist on being thought of as Catholic, adopting the name "Anglo-Catholic."<ref>Thus distinguishing themselves, though "not too much", from "Roman" Catholics &mdash; MacCulloch ''Reformation'' p. 510</ref> Finally, various small communities, such as the ] and ] Churches, are similar in name to the Roman Catholic Church, but are not in ] with the ]. The Roman Catholic Church was simply called the "Catholic Church" until other groups started considering themselves "Catholic". The term "Roman Catholic" was made to distinguish the Roman Catholics from other groups.<ref>http://www.newadvent.org/cathen/03449a.htm "Catholic", Herbert Thurston, ''Dedicated to the Sacred Heart of Jesus'', The Catholic Encyclopedia, Volume III. Published 1908. New York: Robert Appleton Company.</ref><ref>http://www.newadvent.org/cathen/13121a.htm "Roman Catholic", The Catholic Encyclopedia, Volume XIII. Published 1912. New York: Robert Appleton Company. First published in The Month, Sept 1911.</ref>

], are historically connected to the Protestant Reformation,<ref>Ahlstrom's summary is as follows: Restorationism has its genesis with Thomas and Alexander Campbell, whose movement is connected to the German Reformed Church through Otterbein, Albright, and Winebrenner (p. 212). American Millennialism and Adventism, which arose from Evangelical Protestantism, produced certain groups such as The Church of Jesus Christ of Latter-day Saints (p. 387, 501-9), the Jehovah's Witness movement (p. 807), and, as a reaction specifically to William Miller, Seventh Day Adventism (p. 381).</ref> do not usually describe themselves as "reforming" a Christian Church continuously existing from the time of Jesus, but as ''restoring'' the Church that they believe was lost at some point. Restorationists include ] with 2.6 million members, ] with 800,000 members,<ref> ''Statistical Report: Annual Council of the General Conference Committee Silver Spring, Marlyand, October 6&mdash;11, 2006'']</ref> ] with 12 million members,<ref name="Adherents" /> and ] with 6.6 million members.<ref>JW-Media.org </ref> Though Restorationists have some basic similarities, their doctrine and practices vary significantly.

]

====Mainstream Christianity====

'''] Christianity''' is a widely used<ref>Appx 112k </ref> term, used to refer to collectively to the common views of major denominations of Christianity (such as ], ], ], ]) as against the particular tenets of other sects or ]. The context is dependent on the particular issues addressed, but usually contrasts the ] majority view against ] minority views. In the most common sense, "mainstream" refers to ], or rather the traditions which continue to claim adherence to the ].<ref>"] is the profession of the Christian Faith common to the Catholic Church, to all the Eastern Churches separated from Rome, and to most of the Protestant denominations." The Catholic Encyclopedia, Volume XI. Published 1911. New York: Robert Appleton Company.</ref><ref>"Christian statement of faith that is the only ecumenical creed because it is accepted as authoritative by the Roman Catholic, Eastern Orthodox, Anglican, and major Protestant churches."
''Nicene Creed'' Encyclopædia Britannica. 2007. Encyclopædia Britannica Online.</ref>

Some groups identifying themselves as Christian deviate from the ] considered basic by most Christian organizations. These groups are often considered ], or even non-Christian, by many mainstream Christians. This is particularly true of ].

==== Ecumenism ====
{{main|Ecumenism}}
{{unreferenced|section called "Ecumenism"|date=February 2007}}
Most churches have long expressed ideals of being reconciled with each other, and in the ] Christian ] advanced in two ways. One way was greater cooperation between groups, such as the ] of Protestants in ], the Justice, Peace and Creation Commission of the ] founded in ] by Protestant and Orthodox churches, and similar national councils like the ] which also includes Roman Catholics.

The other way was institutional union with new ]. ], ], and ] churches united in 1925 to form the ] and in 1977 to form the ]. The ] was formed in 1947 by the union of ], ], ], ], and ] churches.

Steps towards union on a global level have also been taken in 1965 by the Catholic and Orthodox churches mutually revoking the excommunications that marked their ] in 1054; the ] (ARCIC) working towards full communion between those churches since 1970; and the ] and ] churches signing The ] in 1999 to address conflicts at the root of the ]. In 2006 the ] also adopted the declaration.

==Current controversies and criticisms==
<!-- Hello. This section is the product of extensive discussion on ]. Please consider passing proposed changes through the Talk page before making them here. Thank you.-->
{{main|Criticism of Christianity}}
{{See also|Criticism of the Bible}}

There are many controversies surrounding Christianity as to its influences and history.

*A few writers propose that ],<ref>Kenneth Latourette, ''Christianity'' p. 394; E. A. Wallis Budge, ''Egyptian Religion''</ref> though historians generally agree that ] and have aimed at reconstructing the ]. Some such writers depict Jesus as a metaphor for spiritual awakening or a fictional figure based on Egyptian religion.
*Some writers consider ] to be the founding figure of Christianity as opposed to Jesus, pointing to the extent of his writings and the scope of his missionary work.<ref>David Wenham, ''Paul: Follower of Jesus or Founder of Christianity?''</ref> See also ].
*Members of the ], and other Biblical scholars, have argued that the historical Jesus never claimed to be divine. They also reject the historicity of the empty tomb and thus a bodily resurrection, and several other events narrated in the gospels. They assert that Gospel accounts describing these things are probably literary fabrications.<ref>"The empty tomb is a fiction - Jesus did not raise ''(sic)'' bodily from the dead." front flap of ''Acts of Jesus''.</ref>
*Adherents of ] generally believe that followers of Christianity misinterpret passages from the ], or ]. (See also ].)
*] believe that the Christian doctrine of the Trinity is incompatible with ], and they reject the Christian teaching that Jesus is the Son of God, though they affirm the virgin birth and view him as a prophet preceding Muhammad.<ref>Gary Miller, .</ref> The Qur'an also uses the title "Messiah", though with a different meaning.<ref>The Holy Qur'an, 3:46.</ref><ref></ref> Muslims also dispute the historical occurrence of the crucifixion of Jesus (believing that while a crucifixion occurred, it was not of Jesus).<ref>Answering-Christianity.com, .</ref>

==See also==
{{Portal|Christianity}}
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==Notes==
<div class="references-small" style="-moz-column-count:3; column-count:3;">
<references/>
</div>

==Bibliography==
====Primary sources====

<div class="references-small">
* The ]: -- --
</div>

{{col-begin}}

{{col-1-of-2}}
<div class="references-small">
'''A'''
*"''Once More, Once More: Derrida, the Jew, the Arab''" by Gil Anidjar, introduction to: {{cite book |last=Derrida |first=Jacques |authorlink=Jacques Derrida |editor=Gil Anidjar |title=Acts of Religion |url=http://www.arsdisputandi.org/index.html?http://www.arsdisputandi.org/publish/articles/000080/index.html |year=2001 |publisher=Routledge |location=New York & London |isbn=0-415-92400-6/0-415-92401-4 |pages=436}}
* {{cite web|last=Arnold III|first=William|title=Is Jesus God the Father?|url=http://www.apostolic.net/biblicalstudies/father.htm|accessdate=2006-09-07}}
*{{cite book |url=http://www.newadvent.org/cathen/02033b.htm |title=Athanasian Creed |publisher=Catholic Encyclopedia voulme II |year=1909 |origdate=4th century |accessdate=2006-10-25}}
*{{cite web | last = Aquinas | first = Thomas | authorlink = Thomas Aquinas | title = Summa Theologica | url = http://www.newadvent.org/summa/ | accessdate = 2006-10-06}}
'''B'''
*{{cite web |url=http://www.sbc.net/bfm/bfm2000.asp#ii |title=Baptist Faith and Message |publisher=Southern Baptist Convention |accessdate=2006-10-25}}
* {{cite web |last=Boettner |first=Loraine | authorlink = Loraine Boettner |title=One Substance, Three Persons |url=http://www.caledonianfire.org/caledonianfire/Boettner/trinity/t5.htm |accessdate=2006-05-29}}
* {{cite book |last=Bullinger |first=Heinrich |authorlink= Heinrich Bullinger |coauthors=and others |title = Second Helvetic Confession |origyear=1564 | |location= Basel, Switzerland |url =http://www.ccel.org/creeds/helvetic.htm |accessdate=2006-10-21 }}
'''C'''
*{{cite book | last = Calvin | first = John | authorlink = John Calvin | title = Commentary on the Catholic Epistles | origdate=1551 | url = http://www.ccel.org/c/calvin/comment3/comm_vol45/htm/vii.iv.iv.htm | accessdate = 2006-10-07}}
*{{cite book |last=Calvin |first=John |url=http://www.reformed.org/books/institutes/books/book3/bk3ch25.html |title=Institutes of the Christian Religion |accessdate=2006-09-10}}
*{{cite book | title = Catechism of the Catholic Church | publisher = United States Catholic Conference &mdash; Libreria Editrice Vaticana | year = 1994, 1997 | location = Città del Vaticano and Washington D.C. | url = http://www.usccb.org/catechism/text/ | id = English: hardcover No. 5-109, softcover No. 5-110 |accessdate=2006-10-21 |others=promulgated by Pope John Paul II}}
*{{cite book |url=http://www.carm.org/creeds/chalcedonian.htm |title=Chalcedonian Creed |publisher=Christian Apologetics & Research Ministry |origdate=451 |accessdate=2006-10-25}}
*{{cite web | title = Chicago Statement on Biblical Inerrancy |year=1978 | url = http://www.spurgeon.org/~phil/creeds/chicago.htm | accessdate = 2006-08-26 }}
'''D'''
*{{cite web| title = Dei Verbum | year=1962 | url = http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651118_dei-verbum_en.html | accessdate = 2006-10-26 |publisher=Second Vatican Council}}
'''G'''
*{{cite book |title=Geneva Confession |url=http://www.studylight.org/his/ad/cac/con/geneva.html |accessdate=2006-10-20 |origyear=1537}}
'''H'''
*{{cite web | last =Hinckley | first = Gordon | authorlink = Gordon B. Hinckley |title=First Presidency Message: The Father, Son, and Holy Ghost | work =Ensign | date = March, 1998|url=http://library.lds.org/nxt/gateway.dll/Magazines/Ensign/1998.htm/ensign%20march%201998.htm/first%20presidency%20message%20the%20father%20son%20and%20holy%20ghost.htm?fn=document-frame.htm&f=templates&2.0| accessdate =2006-09-08}}
* {{cite web |last=Hendryx |first=John |title=The Work of the Trinity in Monergism |url=http://www.monergism.com/thethreshold/articles/onsite/monergism_short.html |accessdate=2006-05-29}}
'''I'''
*{{cite book |last=Ignatius of Antioch |authorlink= Ignatius of Antioch |title=Letter to the Magnesians |url=http://www.earlychristianwritings.com/text/ignatius-magnesians-roberts.html |accessdate=2006-10-22 }}
*{{cite book |last=Ignatius of Antioch |authorlink= Ignatius of Antioch |title=Letter to the Romans |url=http://www.ccel.org/fathers2/ANF-01/anf01-19.htm#P1838_311890 |others=Roberts-Donaldson English translation |accessdate=2006-10-22}}
</div>

{{col-2-of-2}}
<div class="references-small">
'''J'''
*{{cite book |last=Josephus |first=Flavius |title=Antiquities |authorlink=Josephus}}
*{{cite book |last=Justin Martyr |origdate=150 |title=First Apology |others=trans. Roberts-Donaldson |url=http://www.earlychristianwritings.com/text/justinmartyr-firstapology.html |accessdate=2006-08-01}}
'''L'''
*{{cite book |url=http://www.dailycatholic.org/history/4ecumen2.htm |title=Letter to Flavian, patriarch of Constantinople |publisher=dailycatholic.org |accessdate=2006-10-25 |last=Leo the Great |authorlink=Pope Leo I}}
*{{cite web |last=Lossky |first=Vladimir | authorlink = Vladimir Lossky |title=God in Trinity |url=http://home.versatel.nl/chotki/God%20in%20Trin.htm |accessdate=2006-05-29}}
*{{cite book |last=Luther |first=Martin |title=Small Catechism}}
'''M'''
* {{cite web | title = Moshiach: The Messiah | url = http://www.jewfaq.org/moshiach.htm
| accessdate = 2006-08-26 |publisher=JewFaq.org |year=1998-2001}}
'''N'''
* {{cite web |last=Nash |first=Donald |url=http://www.crownhillchurch.com/Why_the_Churches_of_Christ_Are_Not_A_Denomination.pdf#search=%22church%20of%20christ%20not%20a%20denomination%22 |format=pdf |title=Why the Churches of Christ are not a Denomination |accessdate=2006-10-22 }}
*{{cite book |title=Nicene Creed |others=Greek and English translation |accessdate=2006-10-07 |url=http://www.bergen.edu/faculty/gcronk/creeds3.html |origdate=325 and 381}}
'''P'''
* {{cite web |last=Pratte |first=David E. |url=http://www.biblestudylessons.com/cgi-bin/gospel_way/denominations.php |year=1986 |accessdate=2006-10-22 |title=What Does God Think About Many Christian Denominations? }}
'''S'''
*''Religion, Religions, Religious'', essay by ], published in book: {{cite book |editor=] |title=Critical Terms for Religious Studies |origyear=1998 |url=http://www.press.uchicago.edu/Misc/Chicago/791572.html |publisher=University of Chicago Press |isbn=978-0226791562 |chapter=fifteen |pages=430}}
* {{cite web |last=Spurgeon |first=Charles |authorlink= Charles Spurgeon |title=A defense of Calvinism |url=http://www.spurgeon.org/calvinis.htm |accessdate=2006-05-29}}
'''T'''
* {{cite book | title = Thirty Nine Articles of the Church of England | origdate= 1563 | url=http://anglicansonline.org/basics/thirty-nine_articles.html |accessdate=2006-10-10}}
* {{cite book |last=Tacitus |title=] |authorlink=Tacitus}}
'''U'''
* {{cite web | title =Unitarian Views of Jesus | url =http://www.uua.org/re/reach/fall01/curriculum/unitarian_views_of_jesus.html | accessdate =2006-09-08}}
'''W'''
* {{cite book |title=Westminster Confession |origdate=1643 |publisher=The Committee for Christian Education & Publications |url=http://www.pcanet.org/general/cof_contents.htm |accessdate=2006-10-23}}
* {{cite web | title =What Does the Bible Say About God and Jesus? | work =Should You Believe in the Trinity? | publisher =Watch Tower Bible and Tract Society of Pennsylvania | date =1989 | url =http://www.watchtower.org/library/ti/article_05.htm|accessdate = 2006-09-07}}
* {{cite web |last=Winkler |first=Wendell |url=http://www.thebible.net/introchurch/ch4.html |title=Christ's Church is not a Denomination |year=1981 |publisher=Star Bible Publications |location=Fort Worth, Texas |accessdate=2006-10-22}}
</div>
{{col-end}}

====Secondary sources====
{{col-begin}}

{{col-1-of-2}}
<div class="references-small">
'''A'''

* {{cite book |last=Ahlstrom |first=Sydney E. |title=A Religious History of the American People |publisher=Yale University Press |location=New Haven and London |year=1972 }}
* {{cite book |title=From the Stone Age to Christianity: Monotheism and the Historical Process |edition=2nd edition |last=Albright |fist=William F. |year=1957}}
* {{cite book |first=T. Desmond |last=Alexander |coauthors=Brian S. Rosner, D. A. Carson, Graeme Goldsworthy |title=New Dictionary of Biblical Theology |publisher=InterVarsity Press |year=2000}}
*{{cite encyclopedia |url=http://www.bookrags.com/Arianism |title=Arianism |encyclopedia=Encyclopedia of Religion |year=2001-2006 |publisher=Macmillan Reference USA |accessdate=2006-05-05}}
'''B'''
* {{cite book |last=Bauer |first=Walter |authorlink=Walter Bauer |title=Greek-English Lexicon of the New Testament and Other Early Christian Literature |edition=2ed. |year=1979 }}
* {{cite book | last=Bokenkotter |first=Thomas | title=A Concise History of the Catholic Church | location=New York | publisher=Doubleday | year=2004 }}
* {{cite book | last = Bruce | first = F.F. | title = The Canon of Scripture | publisher = InterVarsity Press | date = 1988 | location = Downers Grove, Ill. | ISBN = 083081258X}}
*{{cite book|last = Budge|first = E. A. Wallis|authorlink = E. A. Wallis Budge|year = 1900|title = Egyptian Religion|publisher = Kessinger}}
'''C'''
*{{cite book |last=Cannistraro |first=Philip V. |coauthors=John J. Reich | title=The Western Perspective: A History of Civilization in the West - Volume A To 1500 | location=New York | publisher=Harcourt Brace College Publishers | year=1999 }}
*{{cite book |title=Catholic Encyclopedia |origyear=1913 |url=http://www.newadvent.org/cathen/index.html |publisher=The Encyclopedia Press |accessdate=2006-10-20 }}
*{{cite book |last=Chadwick |first=Henry |title=East and West: the Making of a Rift in the Church |publisher=Oxford University Press |year=2003 }}
*{{cite book | last = Chambers | first = Mortimer | coauthors = Crew, Herlihy, Rabb, Woloch | title = The Western Experience Volume II: The Early Modern Period | edition = 1st | year = 1974 | publisher = Alfred A. Knopf | id = ISBN 0-394-31734-3}}
*{{cite encyclopedia |encyclopedia=Encyclopedia Britannica |title=Christianity |url=http://www.britannica.com/ebc/article-9360716 |accessdate=2006-07-01}}
* {{cite book |last=Clark |first=Kelly James |url=http://www.calvin.edu/academic/philosophy/virtual_library/articles/clark_kelly_j/trinity_or_tritheism.pdf |format=pdf |title=Virtual Library of Christian Philosophy |chapter=Trinity or Tritheism |publisher=Philosophy Department, Calvin College |accessdate=2006-05-18}}
*{{cite book |last = Cohen|first = Mark|authorlink = Mark Cohen|year = 1995 |title = Under Crescent and Cross: The Jews in the Middle Ages. |publisher = Princeton University Press |id = ISBN 0-691-01082-X }}
*{{cite book |last=Cruz |first=Jo Ann H. Moran |coauthors=Richard Gerberding |title=Medieval Worlds: An Introduction to European History 300-1492 |publisher=Houghton Mifflin Company |year=2004 }}
'''D'''
*{{cite web |publisher=Princeton University |url=http://dictionary.reference.com/search?q=christianity |title=Dictionary.com |chapter=Christianity |accessdate=2006-05-18}}
'''E'''
*{{cite book |last=Ellegard |first=Alvar |year=1999 |title=Jesus One Hundred Years Before Christ}}
*{{cite book |title=Easton’s Bible Dictionary |year=1897 |url=http://www.sacred-texts.com/bib/ebd/ebd082.htm |chapter=Christian |accessdate=2006-10-25}}

'''F'''
*{{cite book |last=Ferguson|first=Niall|title=Colossus: The Rise and Fall of the American Empire |publisher=Penguin Books| year=2005 |id=ISBN 0-14-101700-7}}
*{{cite book |last=Fuller|first=Reginald H.|title=] |publisher=Scribners| year=1965 |id=ISBN 0-00-641874-0}}
'''G'''
*{{cite book | title=The Story of Christianity |last=Gonzalez |first=Justo L. | year=1984, 1985, 1999 | id=ISBN 1-56563-522-1}}
'''H'''
* {{cite book |title=Resurrection: The Capstone in the Arch of Christianity |first=Hank |last=Hanegraaff |publisher=Word Publishing }}
*{{cite web |last=Henry |first=Matthew |url=http://eword.gospelcom.net/comments/matthew/mh/matthew1.htm |title=Commentary on Matthew 1}}
* {{cite book |url=http://www.bartleby.com/59/5/monotheism.html |title=The New Dictionary of Cultural Literacy |edition=Third Edition |last=Hirsch, Jr. |first=Joseph F. |coauthors=James Trefil Kett |publisher=Houghton Mifflin Company |year=2002 }}
'''J'''
* {{cite book |last=Johnson |first=Paul |authorlink=Paul Johnson (writer) |title=A History of Christianity | location=New York | publisher=Touchstone | year=1979|id= ISBN 0-684-81503-6}}
'''K'''
* {{cite book|last=Kelly|first=J.N.D.|title=Early Christian Doctrines|publisher=Prince Press|date=1960, reprint Aug 2004|location=Peabody, Massachusetts|id=ISBN 1-56563-911-1}}
* {{cite book |title=God Against the Gods: The History of the War Between Monotheism and Polytheism |first=Jonathan |last=Kirsch |year=2004}}
</div>

{{col-2-of-2}}
<div class="references-small">
'''L'''
* {{cite encyclopedia |last=Latourette |first=Kenneth Scott |encyclopedia=Collier's Encyclopedia |title=Christianity |volume=vol. 6 |location=New York |publisher=Macmillan Educational Company |year=1990}}
* {{cite book|last =Letham|first =Robert|title =The Holy Trinity: In Scripture, History, Theology, and Worship|publisher =P&R Publishing|date =2004|location =Phillipsburg, New Jersey|id=ISBN 0-87552-000-6}}
*{{cite book |last = Lewis |first = Bernard |authorlink = Bernard Lewis |year = 1987 |title = The Jews of Islam |publisher = Princeton University Press |id = ISBN 0-691-00807-8 }}
* {{cite book | title=Mere Christianity |last=Lewis |first=C.S | authorlink = C. S. Lewis | id=ISBN 0-06-065292-6}}
'''M'''
* {{cite book |last=MacCulloch |first=Diarmaid |title=] |publisher=Penguin Group |location=New York |year=2003 |id=ISBN 0-670-03296-4}}
*{{cite book |last=Mack |first=Burton |year=2001 |title=The Christian Myth: Origins, Logic, and Legacy. Social formation of myth making}}
*{{cite book |last=Marshall |first=Paul |title=Their Blood Cries Out |coauthors=Lela Gilbert |publisher=W Publishing Group}}
* {{cite book |first=Alister E.|last=McGrath |title=Historical Theology |publisher=Blackwell |year=2000 }}
* {{cite journal |last=Meconi |first=David Vincent |title=Pagan Monotheism in Late Antiquity (review) |journal=Journal of Early Christian Studies |volume=vol. 8 |year=2000 |issue=Spring, number 1}}
* {{cite book | title=Christian Theology: An Introduction |last=McGarth |first=Alister | id=ISBN 0-631-22528-5}}
* {{cite book | title=Christian Theology Reader |last=McGrath |first=Alister | id=ISBN 0-631-20637-X}}
* {{cite encyclopedia |url=http://www.infoplease.com/ce6/society/A0833762.html |encyclopedia=Columbia Electronic Encyclopedia |title=Monotheism |edition=6th ed. |year=2006 |publisher=Columbia University Press }}
* {{cite book |last=Munro |first=Greg |url=http://dlibrary.acu.edu.au/research/theology/ejournal/aejt_2/Greg_Munro.htm |accessdate=2006-10-21 |id= ISSN 1448–632 |publisher=Australian E-Journal of Theology |title=A Book Review of "A World History of Christianity" (ed. Adrian Hastings) |year=2004}}
'''N'''
* {{cite book |title=Rome and the Eastern Churches: a Study in Schism |location=Edinburgh |year=1992 |last=Nichols |first=A.}}
* {{cite book |title=Radical Monotheism and Western Culture |last=Niebuhr |first=H. Richard |year=1960 }}
'''O'''
* {{cite encyclopedia |last=Oden |first=Thomas |encyclopedia=Systematic Theology: an ecumenical trilogy |volume=(1) |title=The Living God |year=1992 |id=ISBN 0-06-066363-4}}
* {{cite encyclopedia |last=Oden |first=Thomas |encyclopedia=Systematic Theology: an ecumenical trilogy |volume=(2) |title=The Word of Life |year=1992 |id=ISBN 0-06-066364-2}}
* {{cite encyclopedia |last=Oden |first=Thomas |encyclopedia=Systematic Theology: an ecumenical trilogy |volume=(3) |title=Life in the Spirit |year=1994 |id=ISBN 0-06-066362-6}}
'''P'''
* {{cite book |last=Pelikan |first=Jaroslav | authorlink = Jaroslav Pelikan |year=1971-1989 |title=The Christian Tradition: A History of the Development of Doctrine }}
* {{cite book |first=E. |last=Peterson |chapter=Christianus |title=Miscellanea Giovanni Mercati I, Studi e testi |location=Vatican City |year=1946}}
'''R'''
* {{cite book |last=Robertson |first=Archibald |authorlink=Archibald Robertson |url=http://ditext.com/robertson/christianity.html |title=The Origins of Christianity |accessdate=2006-10-20 |year=1954, 1962 }}
'''S'''
*{{cite book | last = Sproul | first = R.C. | authorlink = R. C. Sproul | title = Knowing Scripture | publisher = InterVarsity Press | date = 1977 | location = Downers Grove, Ill. | pages = 45-61 | ISBN = 0877847339}}
'''T'''
* {{cite book |last=Tomkins |first=Stephen |year=2005 |title=A Short History of Christianity |location=Lion}}
'''V'''
* {{cite book |editor=Vermes, Geza and Martin D. Goodman (ed.) |title=The Essenes according to the Classical Sources |location=Sheffield |publisher=Oxford Centre for Postgraduate Hebrew Studies and JSOT Press |year=1989}}
'''W'''
*{{cite book |last=Wenham |first=David |title=Paul: Follower of Jesus or Founder of Christianity? }}
*{{cite book |title=An Introduction to Christianity |first=Linda |last=Woodhead |year=2004 }}
'''Y'''
*{{cite book |title=The Decline of Eastern Christianity Under Islam: From Jihad to Dhimmitude: Seventh-Twentieth Century |last=Ye'Or |first=Bat |publisher=Fairleigh Dickinson University Press}}
'''Z'''
* {{cite book |title=The Oxford Dictionary of the Jewish Religion |editor=R. J. Zwi Werblowsky and G. Wigoder (eds.) |location=New York |year=1997 |id=ISBN 0-19-508605-8}}

</div>
{{col-end}}

====Popular Media====
{{col-begin}}
{{col-1-of-2}}
<div class="references-small">
'''B'''
*{{cite web | last = Bahnsen | first = Greg | authorlink = Greg Bahnsen | title = A Reformed Confession Regarding Hermeneutics | url = http://www.cmfnow.com/articles/pt173.htm | accessdate = 2006-10-06}}
'''C'''
*{{cite web |url=http://www.christianmonitor.org |title=christianmonitor.org |accessdate=2006-10-25}}
*{{cite web |url=http://catholic-resources.org/Art/Koch-ChristianSymbols.htm |publisher=CatholicResources.org |title=Christian Symbols |accessdate=2006-10-25}}
*{{cite web |title=Christianity |url=http://www.world-faiths.com/Christianity/christianity.htm |publisher=world-faiths.net |accessdate=2006-10-22 }}
*{{cite web |url=http://christianity.about.com |title=Christianity - General and How to Live the Christian Faith |publisher=About.com, The New York Times Company }}
*{{cite web |title=Christian Today Library |url=http://ctlibrary.com |publisher=ChristianityToday.com |accessdate=2006-10-26}}
*{{cite web |url=http://www.wnd.com/news/article.asp?ARTICLE_ID=24886 |title=Christians persecuted in Islamic nations |accessdate=2006-10-25 |publisher=Worldnetdaily.com}}
'''D'''
*{{cite web |title=New Government Statistics on China's Christians |publisher=WorthyNews.com |last=Davenport |first=Paul |url=http://www.worthynews.com/news-features/compass-china-survey.html |accessdate=2006-10-22}}
'''E'''
*{{cite web |url=http://news.amnesty.org/index/ENGAFR640172005 |publisher=amnesty.org |title= Eritrea: Government must end religious persecution |accessdate=2006-10-25}}
'''F'''
*{{cite web |url=http://chi.gospelcom.net/DAILYF/2003/10/daily-10-08-2003.shtml |title=First Meeting of the Council of Chalcedon |publisher=Christian History Institute |year=1999-2006 |accessdate=2006-10-25}}
*{{cite journal | last = Foutz | first = Scott David | title = Martin Luther and Scripture | journal = Quodlibet Online Journal | publisher = Society of Online Christian Theology and Philosophy | url = http://www.quodlibet.net/luther.shtml | accessdate = 2006-10-06}}
'''E'''
*{{cite web | title = Ethiopian Orthodox Old Testament | work = The Bible: The Book That Bridges the Millennia | url = http://gbgm-umc.org/umw/bible/ethold.stm | accessdate = 2006-10-09}}
'''G'''
*{{cite web | last = Glenny | first = W. Edward | title = Typology: A Summary Of The Present Evangelical Discussion | date = March 1997 | url = http://www.biblicalstudies.org.uk/article_typology_glenny.html | accessdate = 2006-10-10}}
*{{cite web|title=Gnostics, Gnostic Gospels, & Gnosticism|url=http://www.earlychristianwritings.com/gnostics.html| accessdate=2006-05-30}}
*{{cite web |title=Growth of Christianity in South Korea |publisher=LutherProductions.com |url=http://demo.lutherproductions.com/historytutor/basic/modern/stories/christ-korea.htm |accessdate=2006-10-22 }}
'''J'''
* {{cite web |title=Jehovah's Witnesses Membership Statistics |url=http://www.jw-media.org/people/statistics.htm#Jehovah%Witness%Membership%2005 |accessdate=2006-10-22}}

</div>

{{col-2-of-2}}
<div class="references-small">
'''K'''
*{{cite web |url=http://www.kimsoft.com/1997/xhist.htm |publisher=Xhist.com |title=History of Christianity in Korea |first=Andrew E. |last=Kim |accessdate=2006-10-22}}
*{{cite web |url=http://www.aim.org/media_monitor/4610_0_2_0_C/ |publisher=aim.org |accessdate=2006-10-25 |title=Christians Under Siege in Kosovo |last=Kincaid |first=Cliff |year=2006}}
'''M'''
*{{cite web |last=Miller |first=Gary |url=http://thetruereligion.org/modules/wfsection/article.php?articleid=122 |title=A concise reply to Christianity |publisher=thetruereligion.org |accessdate=2006-10-26}}
'''O'''
*{{cite web |url=http://www.britishorthodox.org/113e.php |title=Oriental Orthodox Rejection of Chalcedon |publisher=British Orthodox Church |accessdate=2006-10-25 |year=2006}}
'''P'''
*{{cite web |url=http://www.persecution.org/newsite/index.php |title=persecution.org |accessdate=2006-10-25}}
'''R'''
*{{cite web |url=http://www.adherents.com/Religions_By_Adherents.html |publisher=Adherents.com |title=Religions by Adherents |accessdate=2006-05-18}}
*{{cite web |title=ReligionFacts.com |url=http://www.religionfacts.com |accessdate=2006-10-25 |publisher=Religion Facts }}
'''S'''
*{{citeweb |title=Sassanids, to 500 |publisher=Macro History |url=http://www.fsmitha.com/h1/ch22c.htm |accessdate=2006-10-26}}
*{{cite web | title =Socinianism: Unitarianism in 16th-17th Century Poland and Its Influence | url =http://www.sullivan-county.com/nf0/nov_2000/unitarian1.htm | accessdate = 2006-09-07}}
*{{cite web |title=Statistical Report: Annual Council of the General Conference Committee Silver Spring, Marlyand, October 6&mdash;11, 2006 |url=http://www.adventistarchives.org/docs/Stats/ACRep2006.pdf |year=2006 |accessdate=2006-11-16 }}
'''T'''
*{{cite web |url=http://dailywisdom.gospelcom.net/dw_static/dw-level2.html |publisher=Gospelcom.net |title=The Most Important Event in History |accessdate=2006-10-23 }}
*{{cite web | publisher= The Church of Jesus Christ of Latter-day Saints | title = The Scriptures, Internet Edition | url = http://scriptures.lds.org | accessdate = 2006-10-06}}
'''W'''
*{{cite web |url=http://www.cuf.org/faithfacts/details_view.asp?ffID=191 |title=We Believe in One God...: The Nicene Creed at Mass |publisher=Catholics United for the Faith |year=2004 |accessdate=2006-10-25}}
*{{cite web | last = White | first = James | authorlink = James White (theologian) | coauthors = Gerry Matatics | title = Does The Bible Teach Sola Scriptura? | date = November, 1992 | url = http://www.aomin.org/SolaTop.html | accessdate = 2006-10-09}}
* {{cite book |url=http://www.ntwrightpage.com/Wright_NDCT_Paul.htm |title=New Dictionary of Theology |last=Wright |first=David F. |coauthors=Sinclair B. Ferguson, J.I. Packer }}

</div>
{{col-end}}

==Further reading==
{{wikiquote|Christianity}}
{{Commonscat}}
* Perspectives on Jesus and early Christianity from various academics.
* Treating Christianity as a whole worldview or perspective and looking at the relationship between historic Christianity and contemporary thought.
* .
* {{cite web | url = http://www.bbc.co.uk/religion/religions/christianity/index.shtml | title = Christianity | work = Religion & Ethics | publisher = BBC | accessdate = 2006-04-12}}
* An essay by Scott Bidstrup.
* Gillian Clark, ''Christianity and Roman Society'', Cambridge University Press, 2004, ISBN 0-521-63386-9
* McCabe,J. 'A History of The Popes', (1939), RPA, London.

==External links==
* The Bible online.
* A collection of resources including the Church Fathers, the ''Summa Theologica'', the Catholic Encyclopedia, and others.
* Theological articles grouped by topic.
* Fast facts, glossary, timeline, history, beliefs, texts, holidays, symbols, people, etc.
* , a wiki book on Christianity, church history and doctrine, and Christian art and music
* Large compendium of information and links relating to Oriental Orthodoxy.

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Revision as of 20:20, 24 March 2007

Part of a series on
Christianity
Principal symbol of Christianity
Theology
Nicene
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Related topics

Christianity is an evil religion which emphasises violence and discrimination.