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{{Christianity}} {{Christianity}}
The Root of all evil!!
'''Christianity''' is a ]<ref name="Monotheism>{{ws|"]" in the 1913 ''Catholic Encyclopedia''}}; ], ''From the Stone Age to Christianity''; ], ; About.com, ; Jonathan Kirsch, ''God Against the Gods''; Linda Woodhead, ''An Introduction to Christianity''; ] ; The New Dictionary of ], ; 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 depicted in the ].<ref>], </ref> Christianity teaches that Jesus is the ] and the ] ] in the ], and that the ] records the ] that was ] by Jesus.

Christianity began as a sect within ],<ref>Robinson, George. ''Essential Judaism: A Complete Guide to Beliefs, Customs and Rituals.'' New York: Pocket Books, 2000. pg 229.</ref> and includes the ] (known to Christians as the ]) as well as the ] as its canonical scriptures.<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> Like Judaism and ], Christianity is classified as an ] (''see also, ]'').<ref name="J.Smith98">J.Z.Smith 98, p.276</ref><ref name="Anidjar2001">Anidjar 2001, p.3</ref>

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, ] (, , ). 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>

== Beliefs ==

In spite of important differences of interpretation and opinion, Christians in the Eastern Orthodox, Roman Catholic, and Protestant traditions share a common faith.<ref name="Olsen">Olson, Roger E. ''The Mosaic of Christian Belief.'' InterVarsity Press, 2002. ISBN 9780830826957 Baptist theologian and professor at Truett Theological Semknary (Baylor Univ.)</ref> Although Christianity has always had a significant diversity of belief on controversial issues, most Christians share a common set of doctrines that they hold as essential to their faith. This common Christian heritage of beliefs has been given such titles as "the Good News of Jesus Christ,"<ref> {{bibleverse||Mark|1:1|NIV}}{{bibleverse||Romans|1:1|NIV}}</ref> “the Way”<ref>{{bibleverse||Acts|9:2|NIV}}{{bibleverse||Acts|22:4|NIV}}{{bibleverse||Acts|24:14|NIV}}</ref> and “mere Christianity,”<ref name="Olsen"/> among others.

=== Jesus the Christ ===
{{main|Jesus}}

As indicated by the name "Christianity," the focus of a Christian's life is a firm belief in ] as the Son of God and the '']'' or '']''. The title "Messiah" comes from the ] word מָשִׁיחַ (''māšiáħ'') meaning ''anointed one''. The Greek translation {{polytonic|''Χριστός''}} (''Christos'') is the source of the English word ].] (12th century)]]

Christians believe that, as the Messiah, Jesus was anointed as ruler and savior of humanity, and hold that Jesus' coming was the fulfillment of ] of the ]. The Christian concept of the Messiah differs significantly from ].<ref>Jewfaq.org, </ref> The core Christian belief is that, through ], ] humans can be reconciled to God and thereby are offered salvation and the promise of ]. {{Jesus}}

While there have been theological disputes over the nature of Jesus, Christians generally believe that Jesus is ] and "]" (or both fully divine and fully human). Jesus, ] in all respects, 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 ], "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 he will ]<ref>{{bibleverse||Acts|1:9-11}}</ref> to fulfil the rest of ] such as the ], the ] and establishment of the physical ].

According to the ]s of Matthew and Luke, Jesus was conceived by the ] and ] from ]. Little of Jesus' childhood is recorded in the ], however ] 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: ], ], preaching, ].

=== The Death and Resurrection of Jesus ===
{{main|Death and Resurrection of Jesus}}

]

Christians consider the resurrection of Jesus to be the cornerstone of their faith and the most important event in human history.<ref>{{niv|1_Corinthians|15:13-17|1 Corinthians 15:13-17}}</ref><ref>Gospelcom.net, ; World-faiths.com, ; ], ''Resurrection: The Capstone in the Arch of Christianity''</ref>

According to the Gospels, Jesus and his followers went to ] 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 ] ]. Pilate was pressured into crucifying Jesus by the nearly rioting crowds. Although the crowds were incited by the religious authorities, Jesus was sentenced to death 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 then ] to ]. Christians also believe that God the Father sent the Holy Spirit (or ])<ref>{{niv|John|20:21-22|John 20:21-22}}, {{niv|Acts|2:1-4|Acts 2:1-4}}</ref> to the disciples.

The purpose of Jesus' death and resurrection is described in various doctrines of ]. Some see Jesus as a ] (]) made to ''take away the sin of the world'' ({{Bibleref2|John|1:29}}} in a manner similar to Old Testament sacrifices. Others see Jesus' dying and suffering on the cross as a sign and demonstration from God the Father that His Son was willing to endure the shame and suffering of the cross because of his ] (parental, self-sacrificing) love for humanity. In other Scriptures which record Jesus' death and resurrection, ''The Gospel According to St. John'' compares the crucifixion of Jesus to the lifting up of the ] (brass serpent) saying that "Just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, that everyone who believes in him may have eternal life. For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life." ({{Bibleref2|John|3:14-16}})

Many modern writers such as members of the ] and other Biblical scholars such as ] (a former ]) have argued that the historical Jesus never claimed to be divine. ] observes that it is generally agreed among scholars today that Jesus did not claim to be God.<ref>"such evidence as there is has led the historians of the period to conclude, with an impressive degree of unanimity, that Jesus did not claim to be God incarnate," John Hick, ''The Metaphor of God Incarnate: Christology in a Pluralistic Age'', Westminster John Knox Press, 2006, page 27.</ref> Many also reject the historicity of the ] (and thus a bodily resurrection) and many 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> However, many other scholars and historians maintain that the Gospel accounts of Jesus are, in fact, ]: In terms of ], the New Testament sources were written a short time after the events,<ref>"The New Testament was complete, of substantially complete, about AD 100, the majority of the writings being in existence twenty to forty years before this ...the situation is encouraging from the historian's point of view, for the first three Gospels were written at a time when many were alive who could remember the things that Jesus said and did... At any rate, the time elapsing between the evangelic events and the writing of most of the New Testament books was, from the standpoint of historical research, satisfactorily short." Bruce, F. F.: ''The New Testament Documents: Are They Reliable?'', pp. 12-14, InterVarsity Press, USA, 1997.</ref> and having been written, they encountered insignificant changes in later transcriptions and translations, according to scholars such as the late ].<ref>"The interval then between the dates of the original composition and the earliest extant evidence becomes so small as to be in fact negligible, and the last foundation for any doubt that the Sciptures have come down to us substantially as they were written has now been removed. Both the ''authenticity'' and the ''general integrity'' of the books of the New Testament may be regarded as finally established." As quoted in Bruce, F. F.: ''The New Testament Documents: Are They Reliable?'', p. 20, InterVarsity Press, USA, 1997.</ref>

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

Christians believe ] is a gift by means of the ], a gift from a loving heavenly Father who sent His only begotten Son Jesus to be their savior. Christians believe that, through faith in Jesus, one can be saved from ] and eternal ]. The crucifixion of Jesus is explained as an ] ], which, in the words of the ], "takes away the sins of the world." One's 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. ] and Eastern Orthodoxy teach the necessity of the ] to cooperate with grace.<ref>Catechism of the Catholic Church, </ref> ] places distinctive emphasis on grace by teaching that individuals are completely ], but the grace of God overcomes ].<ref>Westminster Confession, ;
],
</ref>

=== The Trinity ===
{{main|Trinity}}

]

==== Trinitarians ====

Most Christians believe that God is spirit ({{bibleverse||John|4:24}}), an uncreated, ], and eternal being, the creator and sustainer of all things, who works the redemption of the world through his Son, Jesus Christ. With this background, belief in the ] and the Holy Spirit is 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 describes the single Divine ] existing as three distinct and inseparable ''persons'': the ], the Son (] the ]), and the ] ({{bibleref2|1John|5:7||1 John 5:7|KJV}}). 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 ]''). The distinction lies in their relations, the Father being unbegotten, the Son begotten of the Father, and the Holy Spirit proceeding.<ref>Vladimir Lossky; ], </ref> "Begotten," in these formulae, refers to the idea that Jesus was ''uncreated'' and "eternally begotten" of the Father.

Christians of ] also conceive salvation to be one work of the triune God in which "the three divine persons act together as one, and manifest their own proper characteristics" with the agency of the ] as an essential element."<ref>For an example from Reformed theology, see: John Hendryx, ; for the Catholic view see: part 1, section 2, Chapter Two.</ref>

Trinitarian Christians trace the orthodox formula of the Trinity — The Father, and of the Son, and of the Holy Ghost — back to the resurrected Jesus himself who spoke these words, and which words were subsequently recorded in {{bverse|Matthew|28:16-20}}, and are commonly referred to as the ].

The "Indwelling of the Holy Spirit" has been called the "common privilege of all believers."<ref>Whitfield, George. ''The Indwelling of the Spirit, the common Privilege of all Believers.'' http://www.reformed.org/documents/index.html?mainframe=/documents/Whitefield/WITF_038.html</ref> {{bibleref2|John|20:22}} quotes Jesus as saying to His apostles, "Receive the Holy Spirit." They were to receive the Holy Spirit Himself in some way. Nearly all Christians speak of the "Indwelling of the Holy Spirit." The person who has "received the Holy Spirit" thereafter not only has ]. According to this theological position, there now is also a second, competing, moral presence, that of the Holy Spirit, forever indwelling within him/her. From that point on, the person is able to see daily situations from either of two perspectives, and as a result, can choose to respond in a moral, Christian manner. However, the Christian often ignores these ethical, moral, positive thoughts inspired by the presence (indwelling) of the Holy Spirit, and respond in some selfish or lustful way as their own original nature desires.<ref name="Hamilton">Hamilton, James M. Jr. ''God's Indwelling Presence: The Holy Spirit in the Old And New Testaments.'' B&H Publishing, 2006. ISBN 0805443835. Havard School for Theological Studies</ref> ({{niv|John|16:7-14|John 16:7-14}}; {{niv|1_Corinthians|2:10|1 Corinthians 2:10ff}})

In ], Orthodox, and some ] theology, this indwelling is received through the ''sacrament'' called ] or, in the East, ]. In most Protestant traditions, the "Indwelling of the Holy Spirit" takes place in the action of ].<ref name="Hamilton" />

The New Testament also teaches that the Holy Spirit inspired all Scripture,<ref>({{niv|2_Timothy|3:16|2 Timothy 3:16 calls all Scripture "God-breathed"}}; {{niv|2_Peter|1:21|2 Peter 1:21}})</ref> a belief shared by most Christians.<ref>''Catechism of the Catholic Church,'' ; ''Chicago Statement on Biblical Inerrancy'', ; </ref>

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

In antiquity, and again following the ], 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 that the traditional doctrine of the Trinity was necessary to defend the divinity of Christ. He claimed that Jesus was God Himself in the flesh. <ref> Servetus, Michael. Restoration of Christianity. Lewiston, New York: Edwin Mellen Press, 2007. </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>

] (commonly called ]) accept the divinity of the Father, Son, and Holy Spirit, but deny that they are the same being. Rather, they believe them to be separate beings united perfectly 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> They believe that the Father, like the Son, has a glorified physical body. (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 ], ],<ref>''One God or a Trinity?'', James and Deb Flint (Printland: Hyderabad). Assessed: 08-15-2007. Available </ref> and ].<ref> ], </ref>

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

{{See also|Criticism of the Bible}}

Christianity regards the Holy ], 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 ] Word of God.<ref> ], ; Second Helvetic Confession, ; ], </ref> Protestants believe that the Holy Scriptures contain all ] necessary for salvation (See ]).<ref> Thirty-nine Articles; Westminster Catechism, ; ], </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. While these books are part of the Christian canon, scholars of ] generally teach that Christians misinterpret passages from the ], or ]. (See also ].) 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 remainder of the New Testament consists of:

# a sequel to Luke's Gospel which describes the very early history of the Church (the ]),
# a collection of letters from early Christian leaders to congregations or individuals, (the ] and ]), and the
# ] ].<ref name="Canon"> </ref>

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>

Campaigning to be a ] of the Christian church,<ref>Mormon.org, ] (commonly called ]) are distinct from other forms of Christianity in that they consider the ] holy scripture and comparable to the Bible.<ref>The ], </ref> ] also considers the ] and the ] scriptural. Along with the Bible (the preferred English translation is the King James Version), these books are collectively called the '']'' of the church.<ref>The ], </ref>

==== Interpretation ====

Though Christians largely agree on the content of the Bible, there is significant divergence in its interpretation, or ]. In antiquity, two schools of exegesis developed in ] and ]. Alexandrine interpretation, exemplified by ], tended to read Scripture ], 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 ==
{{main|Catholicism}}
Catholic theology distinguishes two senses of scripture: the literal and the spiritual.<ref> Catechism of the Catholic Church, </ref>

=== Literal ===

The ''literal'' sense of understanding scripture is the meaning conveyed by the words of Scripture and discovered by exegesis, following the rules of sound interpretation. It has three subdivisions: the allegorical, moral, and ] (meaning mystical or spiritual) senses.

* The ''allegorical'' sense includes ]. An example would be the ] being understood as a "type" (sign) of baptism.<ref>{{niv|1_Corinthians|10:2|1 Corinthians 10:2}}</ref>
* The ''moral'' sense understands the scripture to contain some ethical teaching.
* The ''anagogical'' interpretation includes ] and applies to eternity and the ].

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, ; cf. ''Catechism of the Catholic Church,'' </ref>
# that the historicity of the Gospels must be absolutely and constantly held<ref>] </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 ]"<ref>''Catechism of the Catholic Church,'' </ref>

== Protestant ==
{{main|Protestantism}}
Many Protestants stress the literal sense or ],<ref>R.C. Sproul, ''Knowing Scripture'' pp. 45-61; ], </ref> even to the extent of rejecting other senses altogether. 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 ]. 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> He advocated "one definite and simple understanding of Scripture."<ref name="Foutz">Scott Foutz, </ref> And ] wrote, "all who…follow the Holy Spirit as their guide, find in the Scripture a clear light."<ref>John Calvin, </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 ]) was adopted as a declaration of doctrine by most European Reformed churches.<ref>Second Helvetic Confession, </ref> The ''Confession'' contains this statement about interpreting Scripture:

{{quotation|"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.|''Second Helvetic Confession (1566)}}

=== Creeds ===
{{main|Creeds}}

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 ] controversies of the ] and ] to become statements of faith.

{{wikisource|Apostles Creed}}

The ] (''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 period. The creed was apparently used as a summary of Christian doctrine for baptismal candidates in the churches of Rome. An even earlier creed was Paul's doctrinal statement recorded in {{bibleref2|1Cor|15:1-9||1 Corinthians 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 431.<ref name="ephesus">{{ws|"]" in the 1913 ''Catholic Encyclopedia''}}</ref>

The ], developed at the ] in 451,<ref> ], ; ] Institute, </ref>
though not accepted by the ] Churches,<ref>], </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 ].<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>{{ws|"]" in the 1913 ''Catholic Encyclopedia''}}</ref>

Most Protestants accept the Creeds. Some Protestant traditions believe Trinitarian doctrine without making use of the Creeds themselves,<ref>E.g., The ] 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>, Howard A. White</ref>

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

Most Christians believe that upon bodily death the ] experiences the ] and is either rewarded with eternal ] or condemned to an eternal ]. 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., ], questions 69 through 99; and John Calvin, .</ref>

Some groups do not distinguish a particular judgment from the ] 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 and ). His famous ] 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's commands and example in their everyday actions ({{bibleref2|Romans|13:14}}). For many, this includes obedience to the ]. Jesus made it clear that He did not come to abolish the Law or the Prophets, but to fulfill them ({{bibleref2|Matthew|5:17}}). In response to a "catch" question from a ] as to which is the ] in the Old Testament Law, Jesus replied: {{quotation|'Love<ref name="Agape">Agapao (])(ἀγαπάω), Strong's G25</ref> the Lord your God with all your heart and with all your soul and with all your mind.'<ref>{{Bibleref2|Deuteronomy|6:5}}</ref> This is the first and greatest commandment. And the second is like it: 'Love<ref name="Agape" /> your neighbor as yourself.'<ref>{{Bibleref2|Leviticus|19:18}}</ref> All the Law and the Prophets hang on these two commandments."|{{Bibleref2|Matthew|22:37-40}}}} In the ], this kind of love was usually translated "charity" to differentiate it as being intentional and decisional, not an emotional response. This love includes such injunctions as "feed the hungry" and "shelter the homeless," and applies to ]. The relationship between charity and religious practice is sometimes taken for granted today as ] 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'', ], p.65 </ref> Other Christian practices include acts of ] such as ] and Bible reading.

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

==== Christian Love (Agape) ====
{{main|Christian Love}}

{{seealso|1 Corinthians 13}}

A prominent Christian belief is that love is a primary value. {{{Bibleref2|Matthew|22:36-40}}} ''''Άgapē'''' has been used in different ways by a variety of contemporary and ancient sources, including ] authors. Many have supposed that ''''agapē'''' represents divine, unconditional, self-sacrificing, active, volitional, and thoughtful ]. Greek philosophers at the time of ] and other ancient authors, used ''''agapē'''' to denote love of a spouse or family, or affection for a particular activity, in contrast to '']'' — an affection that could denote either brotherhood or generally non-sexual affection, and '']'', an affection of a sexual nature, usually between man and woman. The Greek Old Testament uses the word ''eros'' only twice, while the New Testament does not use it at all.<ref>"The Unity of Love in Creation and in Salvation History." http://www.vatican.va/holy_father/benedict_xvi/encyclicals/documents/hf_ben-xvi_enc_20051225_deus-caritas-est_en.html</ref> The word ''agape'' is rarely used in ancient manuscripts, but was used by the early Christians to refer to the self-sacrificing love of ] for humanity, which they were committed to reciprocating and practicing toward God and among one another. ''Άgapē'' has been expounded upon by many Christian writers in a specifically Christian context. ] has defined ''agape'' as "an intentional response to promote well-being when responding to that which has generated ill-being." ''Άgapē'' received a broader usage under later Christian writers as the word that specifically denoted "Christian" love or "]" ({{bibleref2|1Corinthians|13:1–8||1 Corinthians 13:1-8}}), or even God himself . Various senses of ''agapē'' are used throughout the ], some expanding the meanings used in ancient texts, and rendered as: brotherly love, love of one's spouse or children, and the love of God for all people.

Christian writers have generally described ''''agapē'''' as a form of love which is both unconditional and voluntary; that is, it is non-discriminating, has no pre-conditions, and is something that one decides to do. ], in his 2nd century defense of Christians remarks how Christian love attracted pagan notice: "What marks us in the eyes of our enemies is our loving kindness. 'Only look' they say, 'look how they love one another'" (''Apology'' 39).

=== Worship ===

] described second century Christian ] in his '']'' (''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 ], 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 "]" ]s, 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 ]. In the ] 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 ] (Sunday schools are often held before rather than during services).

==== Sacraments ====
{{main|Sacrament}}

]]]

A ] is a Christian rite that is an outward sign of an inward grace, instituted by Christ to sanctify humanity. Catholic, Orthodox, and some ] Christians describe ] 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, which grew out of the ],<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. Some ] who believe these rites to do not communicate grace prefer to call them '']''. Though not sacraments, ], ], and ] emphasize "]" such as ], ], ], ] (speaking in tongues), and ] where God's grace is mysteriously manifest.

{{seealso| Anglican sacraments}}

{{seealso| Sacrament (Community of Christ)}}

{{seealso| Sacraments of the Catholic Church}}

==== 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, Methodists, Roman Catholics, Lutherans, and many Anglicans believe that ] is present in the elements of bread and the cup (the doctrine of the ]). Most other Protestants, especially Reformed, believe the bread and wine merely ''represent'' the body and blood of Christ. These Protestants may celebrate it less frequently, while in the Roman Catholic Church the Eucharist is celebrated daily (but not on Good Friday and Holy Saturday.<ref>{{ws|"]" in the 1913 ''Catholic Encyclopedia''}}</ref>). Some ] view communion as indicating those who are already united in the church, restricting participation to their members not in a state of ] (]). Most other churches view communion as a means to unity, rather than an end, and invite all Christians or even anyone to participate (]). In some denominations, participation is by prior arrangement with a church leader.

==== 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 ]. 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 ===
{{main|Christian symbolism}}

] symbol, created by combining the Greek letters ΙΧΘΥΣ into a wheel. ], Asia Minor.]]

Today the best-known Christian symbol is the ], which refers to the method of Jesus' execution.<ref>Catholic-resources.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 are Greek abbreviations for Jesus Christ, originally with superlineation,<ref></ref> to include <span style="text-decoration: overline;">IHC</span> and ] and ] (the first two letters of the word Christ in Greek). In the Greek 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). The variation <span style="text-decoration: overline;">IHS</span> of the '']'' is latinized Greek representing the first three letters of the Latin name, Iesus. Another ancient symbol is an ], which denotes faith and can incorporate a cross within its design.

== History and origins ==
{{main|History of Christianity}}

{{seealso|Pauline Christianity}}.

{{seealso|Timeline of Christianity|Early Christianity}}

{{Seealso|Christian philosophy|Christian art|Christian literature|Christian music|Christian architecture}}

], Rome, 4th century.]]

The history of Christianity is the history of the Christian religion and Church, from Jesus and his ] to contemporary times.

In the mid-first century, Christianity spread beyond its Jewish origins. The New Testament depicts this as occurring under the leadership of the Apostles, especially ] and ]. Some scholars even consider ] to be the founding figure of Christianity, pointing to the extent of his writings and the scope of his ].<ref>David Wenham, ''Paul: Follower of Jesus or Founder of Christianity?''</ref> (See also ]). 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> In 301 Christianity became a state-religion in ] being the first country to accept Christianity. 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 ] 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>], 3rd century.]]

Christianity became the established church of the ] Kingdom (presently encompassing ] and Northern ]) under king ] in the 4th century through the efforts of a Syrian Greek named ], known in Eritrea and Ethiopia as Abba Selama, Kesaté Birhan ("Father of Peace, Revealer of Light"), thus making Eritrea and Ethiopia one of the first Christian states even before most of Europe. As a youth, Frumentius had been shipwrecked with his brother Aedesius on the Eritrean coast. The brothers managed to be brought to the ], where they rose to positions of influence and converted Emperor Ezana to Christianity, causing him to be baptised. Ezana sent Frumentius to Alexandria to ask the Patriarch, ], to appoint a bishop for the ]. Athanasius appointed Frumentius himself, who returned to Aksum as Bishop with the name of Abune Selama.

] leader ] circa 350 AD.]]

During the ] of ], various ] 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 ] and disciplinary disputes finally resulted in the ] (conventionally dated to 1054), which formally divided ] into the Catholic west and the Orthodox east. ] in the ] was characterized by cooperation and conflict between the ] rulers and the Church under the ], and by the development of ].

Beginning in the 7th century, ] rulers began a long series of military conquests of Christian areas, and it quickly conquered areas of the ] in ], Palestine, Syria, Egypt, and ], and even captured southern ]. Numerous military struggles followed, including the ], the Spanish ], the ] and the aggression of the ].

]

In the early ], 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 ] by the European powers, Christianity spread to the Americas, Oceania, ], and ].

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

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

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, '''' (313)</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 ]). 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 persecuted or even killed adherents of paganism (e.g. the philosopher ]). 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 ] and, to a lesser degree, North America.

===Modern membership trends===

With an estimated number of adherents that ranges between 1.5 billion <ref name="Adherents.com Christians"></ref> and 2.1 billion <ref name="Adherents.com Christians"/>, Christianity is one of the ]. It is the predominant religion in ], the ], ], and the ].<ref>See ] for a detailed list.</ref><ref> table of religions, by region; retrieved November 2007</ref>

However it is declining in some areas including ] (] and ]), ] <ref></ref>, ], ], and the ] <ref>David Barrett, Tom Kurian et al, eds., ''World Christian Encyclopedia'' 2nd edition (Oxford University Press, 2001), pages 139 (Britain), 281 (France), 299 (Germany).</ref> <ref></ref><ref></ref>, and in ] it remains a minority religion.

== 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 ] 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 ], or "Catholic Church," includes the 23 ] in communion with the ]. It is the largest single body, with more than 1 billion baptized members.<ref name="Adherents">Adherents.com, </ref>

* ]: Those churches in communion with the ] and the other Patriarchal Sees of the East. A 1992 agreement amongst American theologians resolved theological differences between Eastern and Oriental Orthodox Christians -- although this has yet to be universally recognized. Together with the "Church of the East", these can be considered a single large grouping.

* ]: Virtually every church body outside Eastern Orthodoxy and Roman Catholicism are considered to be Protestant. In the 16th century, ], ], and ] inaugurated what has come to be called the Protestant Reformation. Luther's primary theological heirs are known as ] (Also known as Evangelicals in Germany and elsewhere). Zwingli and Calvin's heirs are far broader denominationally, and are broadly referred to as the ]. 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 also the ] tradition, which was largely ostracized by the other Protestant parties at the time, but have achieved a measure of affirmation in more recent history. ] may be considered to be another Protestant branch should one consider them to be properly called Christians.

The oldest Protestant and Reformed groups separated from the Roman Catholic Church in the 16th century ], followed in many cases by further divisions. Estimates of the total number of Protestants and Reformed are very uncertain, partly because of the difficulty in determining which denominations should be placed in these categories, but it seems to be unquestionable that Orthodox Christianity is the second major group of Christians (after Roman Catholicism) in number of followers.<ref name="Adherents" />

Some Reformed Christians identify themselves simply as ''Christian,'' or ''born-again Christian''; they typically distance themselves from the ] of 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 ], and which had not begun by seeking separate identities for themselves — they had wanted to be truly Catholic and reformed." ], ''Reformation'' p. xxiv</ref> by calling themselves "]" — often founded by individual pastors, they have little affiliation with historic denominations. Furthermore, many members of the ], a group of Anglican and Episcopal Churches that are descended from the ], claim to be both Protestant and '']''. Finally, various small communities, such as the ] and ], are similar in name to the Roman Catholic Church, but are not in ] with the ] (the ] church is in communion with the ]). The term "Roman Catholic" was created to distinguish the Roman Catholics from other groups.<ref>{{ws|"]" in the 1913 ''Catholic Encyclopedia''}}</ref><ref>{{ws|"]" in the 1913 ''Catholic Encyclopedia''}}</ref>

] are historically connected to Early 19th century Camp Meetings in the Midwest and Upstate New York. American ] and ], which arose from Evangelical Protestantism, produced certain groups such as the Jehovah's Witness movement (p. 807), and, as a reaction specifically to ], Seventh Day Adventists (p. 381). These groups usually describe themselves as ''restoring'' the Church that they believe was lost at some point and not as "reforming" a ] continuously existing from the time of Jesus. 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—11, 2006''</ref> and ] with 6.6 million members,<ref>JW-Media.org </ref> and ], the largest denomination of the ] with over 12 million members. Though Restorationists have some superficial similarities, their doctrine and practices vary significantly.

]

=== Mainstream Christianity ===

] Christianity is a widely used 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, and to most of the Protestant denominations." {{ws|"]" in the 1913 ''Catholic Encyclopedia''}}</ref><ref>"Christian statement of faith that is the only ecumenical creed because it is accepted as authoritative by the Roman Catholic, 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 ]{{Fact|article|date=November 2007}}, or even non-Christian{{Fact|article|date=November 2007}}, by many mainstream Christians.{{Who?|date=November 2007}} This is particularly true of ].{{POV-statement}}

=== Ecumenism ===
{{main|Ecumenism}}

]

Most churches have long expressed ideals of being reconciled with each other, and in the 20th century Christian ] advanced in two ways. One way was greater cooperation between groups, such as the ] of Protestants in 1910, the Justice, Peace and Creation Commission of the ] founded in 1948 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 reconciliation 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.<ref></ref>

== See also ==
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{{Col-2-of-3}}

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* ]
* ]
* ]
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* ]
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{{Col-3-of-3}}

* ]
* ]
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{{Col-end}}

=== History and denominations ===
{{Anglican Portal}}

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== Notes ==

{{reflist}}

== 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}}

* {{ws|"]" in the 1913 ''Catholic Encyclopedia''}}

* {{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 — 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 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 |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 }}
* {{ws|"]"}}
* {{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=McGrath |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}}

'''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}}

'''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—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 ==

* 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. (Website from the ].)
* {{cite web | url = http://www.bbc.co.uk/religion/religions/christianity/index.shtml | title = Christianity | work = Religion & Ethics | publisher = BBC | accessdate = 2006-04-12}}

== External links ==
{{sisterlinks}}

* The Bible online (multilingual)
* A collection of Christian writings from all periods of history
* Resources on Christian history
* Fast facts, glossary, timeline, history, beliefs, texts, holidays, symbols, people, etc.

{{Christianityfooter}}
{{Religion-related topics}}

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Revision as of 01:33, 6 December 2007

Part of a series on
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