Misplaced Pages

Christianity: Difference between revisions

Article snapshot taken from Wikipedia with creative commons attribution-sharealike license. Give it a read and then ask your questions in the chat. We can research this topic together.
Browse history interactively← Previous editNext edit →Content deleted Content addedVisualWikitext
Revision as of 23:36, 20 October 2008 view sourceTrevor MacInnis (talk | contribs)Extended confirmed users74,493 editsm Reverted edits by 92.10.115.22 to last version by SchfiftyThree (HG)← Previous edit Revision as of 23:38, 20 October 2008 view source 92.10.115.22 (talk) ←Replaced content with '{{Christianity}} The pie is a lie!!!'Next edit →
Line 1: Line 1:
{{Christianity}} {{Christianity}}
'''Christianity''' (] Χριστιανισμός, from the word Xριστός (]) is a ] ]<ref name="Monotheism">Christianity's status as monotheistic is affirmed in, amongst other sources, the '']'' (article ""); ], ''From the Stone Age to Christianity''; ]; About.com, ; Kirsch, ''God Against the Gods''; Woodhead, ''An Introduction to Christianity''; ] ; The New Dictionary of ], ; New Dictionary of Theology, , p. 496-499; Meconi. "Pagan Monotheism in Late Antiquity". p. 111f.</ref> centered on the life and teachings of ] as ].<ref>], </ref>


The pie is a lie!!!
Its followers, known as ]s,<ref name="name">The term "Christian" (] {{polytonic|''Χριστιανός''}}) was first used in reference to Jesus's ] in the city of ] {{bibleref|Acts|11:26|NASB}} about 44 AD, meaning "followers of Christ". The earliest recorded use of the term "Christianity" (Greek {{polytonic|''Χριστιανισμός''}}) was by ], around 100 AD. See Elwell/Comfort. ''Tyndale Bible Dictionary'', p. 266, 828</ref> believe that Jesus is the begotten<ref>The specification of Jesus as 'begotten' son is used to indicate the belief that Jesus is the Son of God by nature, as part of the Trinity, rather than by adoption, as Christians believe all true believers are. See ''Voting About God in Early Church Councils'' by ], Yale University Press, 2006</ref><ref> See: ]</ref> ] and the ] (]) ] in the ] (the part of ] common to Christianity and ]). To Christians, Jesus Christ is a teacher, the ] of a ] life, the ] of ], and most importantly the ] of humanity who suffered, died, and was ] to bring about salvation from ].<ref name="McGrath4">McGrath, ''Christianity: An Introduction'', p. 4-6.</ref> Christians maintain that Jesus ] into ], and most ] teach that Jesus will ] to ] the living and the dead, granting ] to his followers. Christians call the message of Jesus Christ ] ("good news") and hence label the written accounts of his ministry as ]s.

Like ] and ], Christianity is classified as an ] (''see also ]'').<ref name="J.Smith98">J.Z.Smith, p. 276.</ref><ref name="Anidjar2001">Anidjar, p. 3.</ref><ref>Fowler, ''World Religions: An Introduction for Students'', p. 131.</ref> ]<ref name="Robinson">Robinson, ''Essential Judaism: A Complete Guide to Beliefs, Customs and Rituals'', p. 229.</ref><ref name="Esler">Esler. ''The Early Christian World''. p. 157f.</ref> in the eastern ], quickly grew in size and influence over a few decades, and by the 4th century had become the dominant religion within the ]. During the ], most of the remainder of ] was ], with Christians also being a (sometimes large) religious minority in the ], ], and parts of ].<ref>McManners, ''Oxford Illustrated History of Christianity'', p. 301-303.</ref> Following the ], through ] and colonization, Christianity spread to the ] and the rest of the world.

Christianity has played a prominent role in the ] at least since the 4th century.<ref name="Orlandis"/> As of the early 21st century, Christianity has between 1.5 billion<ref>"between 1,250 and 1,750 million adherents, depending on the criteria employed" (McGrath, ''Christianity: An Introduction'', page xvl.)</ref><ref>"1.5 thousand million Christians" (Hinnells, ''The Routledge Companion to the Study of Religion'', p. 441.)</ref> and 2.1 billion adherents,<ref></ref> representing about a quarter to a third of the world's population.<ref>Hinnells, ''The Routledge Companion to the Study of Religion'', p. 441.</ref>

==Beliefs==
] by ], Danish painter, d. 1890.]]
In spite of important differences of interpretation and opinion, Christians share a set of beliefs that they hold as essential to their faith.<ref name="Olsen">Olson, ''The Mosaic of Christian Belief''.</ref>

=== 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 ]. The creed was apparently used as a summary of Christian doctrine for baptismal candidates in the churches of Rome.<ref>Pelikan/Hotchkiss, ''Creeds and Confessions of Faith in the Christian Tradition''.</ref>
Since the Apostles Creed is still unaffected by the later Christological divisions, its statement of the articles of Christian faith remain largely acceptable to most Christian denominations:
*belief in ], ] as the ] and the ]
*the ], ], ], and ] of Christ
*the holiness of the ] and the ]
*Christ's ], the ] and ] of the faithful.

{{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, </ref><ref>''Encyclopedia of Religion'', "Arianism".{{Clarifyme|date=August 2008}}</ref> and ratified as the universal creed of ] by the ] in 431.<ref name="ephesus">'']'', "".</ref>

The ], developed at the ] in 451,<ref>] Institute, .</ref> though rejected 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 nor dividing the ]."<ref>'']'', "".</ref>

Most Christians (Roman Catholics, Orthodox and Protestants alike) accept the use of creeds, and subscribe to at least one of the creeds mentioned above.<ref name="UMC - Our Common Heritage as Christians">{{cite web|url = http://archives.umc.org/interior.asp?mid=1806| title = Our Common Heritage as Christians |publisher = The United Methodist Church |accessdate = 2007-12-31}}</ref>
A minority of Protestants, notably ], a movement formed in the wake of the ] in the ], oppose the use of creeds.<ref>White, ''''.</ref>

=== Jesus Christ ===
{{main|Christian views of Jesus|Christology}}

The central tenet of Christianity is the belief in ] as the ] and the ] (]). 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 "]".<ref name="McGrath4"/>] (12th century).]]

Christians believe that, as the Messiah, Jesus was ] by God 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 ]. The core Christian belief is that, through ], ] humans can be reconciled to God and thereby are offered salvation and the promise of ].<ref>Metzger/Coogan, ''Oxford Companion to the Bible'', p. 513, 649.</ref>

While there have been many ] disputes over the ] over the first centuries of Christian history, Christians generally believe that Jesus is ] and "]" (or both fully divine and fully human). Jesus, having become ], suffered the pains and temptations of a mortal man, yet he did not ]. 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}}, {{bibleverse-nb||Acts|2:31-32}}, {{bibleverse-nb||Acts|3:15}}, {{bibleverse-nb||Acts|3:26}}, {{bibleverse-nb||Acts|4:10}}, {{bibleverse-nb||Acts|5:30}}, {{bibleverse-nb||Acts|10:40-41}}, {{bibleverse-nb||Acts|13:30}}, {{bibleverse-nb||Acts|13:34}}, {{bibleverse-nb||Acts|13:37}}, {{bibleverse-nb||Acts|17:30-31}}, {{bibleverse||Romans|10:9|NIV}}, {{bibleverse|1|Cor|15:15|NIV}}, {{bibleverse-nb|1|Cor|6:14}}, {{bibleverse|2|Cor|4:14}}, {{bibleverse||Gal|1:1}}, {{bibleverse||Eph|1:20}}, {{bibleverse||Col|2:12}}, {{bibleverse|1|Thess|1:10}}, {{bibleverse||Heb|13:20}}, {{bibleverse|1|Pet|1:3}}, {{bibleverse-nb|1|Pet|1:21}}</ref> he ] to ], is "seated at the right hand of the Father"<ref>http://en.wikisource.org/Nicene_Creed</ref> and will ]<ref>{{bibleverse||Acts|1:9-11}}</ref> to fulfill the rest of ] such as the ], the ] and final establishment of the ].

According to the ]s of ] and ], Jesus was ] 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 ]. The Biblical accounts of Jesus' ministry include: ], ], preaching, ].

=== Death and resurrection of Jesus ===
{{main|Crucifixion of Jesus|Resurrection of Jesus}}

]

Christians consider the resurrection of Jesus to be the cornerstone of their faith (see ]) and the most important event in human history.<ref>Hanegraaff. ''Resurrection: The Capstone in the Arch of Christianity''.</ref> Among Christian beliefs, the death and resurrection of Jesus are two core events on which much of Christian doctrine and theology is based.<ref name="ACU-Death & Resurrection">{{cite web|url = http://dlibrary.acu.edu.au/research/theology/Walsh.htm| title = The Significance of the Death and Resurrection of Jesus for the Christian|publisher = Australian Catholic University National|accessdate = 2007-05-16}}</ref><ref name="Got Questions-Death & Resurrection">{{cite web|url = http://www.gotquestions.org/resurrection-Christ-important.html| title = Why is the resurrection of Jesus Christ important?|publisher = Got Questions Ministries|accessdate = 2007-05-16}}</ref> According to the ] ] was ], died a physical death, buried within a tomb, and rose from the dead three days later.<ref>{{bibleref2|John|19:30–31|NIV}}, {{bibleref|Mark|16:1|NIV}}, {{bibleref|Mark|16:6|NIV}}</ref> The New Testament mentions several ] on different occasions to his ] and ], including "more than five hundred brethren at once,"<ref>{{bibleref2|1Corinthians|15:6|NIV|1 Cor. 15:6}}</ref> before Jesus' ] to ]. Jesus' death and resurrection are commemorated by Christians in all worship services, with special emphasis during ] which includes ] and ] Sunday.

The death and resurrection of Jesus are usually considered the most important events in ], partly because they demonstrate that Jesus has power over life and death and therefore has the authority and power to give people ].<ref>{{bibleverse||John|3:16|NIV}}, {{bibleverse-nb||John|5:24|NIV}}, {{bibleverse-nb||John|6:39–40|NIV}}, {{bibleverse-nb||John|6:47|NIV}}, {{bibleverse-nb||John|10:10|NIV}}, {{bibleverse-nb||John|11:25–26|NIV}}, and {{bibleverse-nb||John|17:3|NIV}}.</ref>

Christian churches accept and teach the New Testament account of the resurrection of Jesus with very few exceptions.<ref>This is drawn from a number of sources, especially the early Creeds, the ''Catechism of the Catholic Church'', certain theological works, and various Confessions drafted during the Reformation including the ''Thirty Nine Articles of the Church of England'', works contained in the ''Book of Concord''.</ref>. Some modern scholars use the belief of Jesus' followers in the resurrection as a point of departure for establishing the continuity of the ] and the proclamation of the ].<ref>Fuller, ''The Foundations of New Testament Christology'', p. 11.</ref> Some ] do not accept a literal bodily resurrection,<ref>A ] conclusion: "in the view of the Seminar, he did not rise bodily from the dead; the resurrection is based instead on ] of ], ], and ]."</ref><ref>Funk. ''The Acts of Jesus: What Did Jesus Really Do?''.</ref> seeing the story as richly symbolic and spiritually nourishing ]. Arguments over death and resurrection claims occur at many religious ]s and ].<ref>Lorenzen. ''Resurrection, Discipleship, Justice: Affirming the Resurrection Jesus Christ Today'', p. 13.</ref> ], an early Christian convert and missionary, wrote, "If Christ was not raised, then all our preaching is useless, and your trust in God is useless."<ref>{{bibleref2|1Cor|15:14|NLT|1 Cor. 15:14}}</ref><ref>Ball/Johnsson (ed.). ''The Essential Jesus''.</ref> The Unitarian church is one of the few in which a resurrection of Jesus is not a doctrine.<ref></ref>{{Fact|date=August 2008}}

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

] teaches that ] is a gift that comes to an individual by ], sometimes defined as "unmerited favor," on the basis of one's personal belief in and dependence on the ].<ref name=Westminster>McKim, Donald K. ''Westminster Dictionary of Theological Terms." Westminster John Knox Press, 1996.</ref> Salvation in this sense refers to God's activities in bringing humans into right relationship with God and with one another through faith in Jesus Christ. It is the belief that one can be saved (rescued) from ] and eternal ]. Other concepts used in the study of how salvation is accomplished include conversion, faith, justification, regeneration, and others.<ref name=Westminster/> Many Protestants believe in the "assurance of salvation" &mdash; that God can give the confidence that a believer in Jesus as the Christ has truly received salvation.

] by ].]]

] teaches that while in most cases one must be a baptized Catholic to be saved<ref>CCC 846; Vatican II, Lumen Gentium 14</ref>. it is possible in some circumstances for people to be saved who have not been fully initiated into the Catholic Church<ref>"Salvation outside the Church." http://www.catholic.com/library/Salvation_Outside_the_Church.asp</ref>. Catholics generally emphasize the role of works and ] in attaining salvation. The Catholic Church teaches that faith is important, but it also believes that salvation also requires good works and piety such as obedience to the commandments, participation in the sacraments, church attendance, doing penance and giving alms, reciting prayers and so on, in order to merit eternal life.<ref>See quotations from Council of Trent on Justification at http://www.justforcatholics.org/a14.htm</ref>

The formal study of theology of salvation is ].<ref>''The American Heritage Dictionary of the English Language'', "".</ref>

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>Metzger/Coogan, ''Oxford Companion to the Bible'', p. 405.</ref>

The operation and effects of grace are understood differently by different traditions. Roman Catholicism 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, ; Spurgeon, ''''.</ref> ] takes a synergistic approach while ] and most other Protestant doctrines teaches justification by grace alone through ].<ref name=Westminster/><ref>Balge, ''''.</ref>

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

''Trinity'' refers to the teaching that the one God comprises three distinct, eternally co-existing persons; the '']'' (from whom the Son and Spirit proceed), the ''Son'' (incarnate in Jesus Christ), and the '']''. Together, these three persons are sometimes called the ],<ref>Kelly. ''Early Christian Doctrines''. p. 87-90.</ref><ref>Alexander. ''New Dictionary of Biblical Theology''. p. 514f.</ref><ref>McGrath. ''Historical Theology''. p. 61.</ref> although there is no single term in use in Scripture to denote the unified Godhead.<ref>Metzger/Coogan. ''Oxford Companion to the Bible''. p. 782.</ref> In the words of the ], an early statement of Christian belief, "the Father is God, the Son is God, and the Holy Spirit is God, and yet there are not three Gods but one God".<ref>Kelly. ''The Athanasian Creed''.</ref>

The ] is an essential doctrine of mainstream Christianity. "Father, Son and Holy Spirit" represents both the ] and ] of God. God is believed to be infinite and God's presence may be perceived through the actions of Jesus Christ and the Holy Spirit.<!--ref supports entire paragraph --><ref>Fowler. ''World Religions: An Introduction for Students''. p. 58.</ref>

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 being eternally begotten of the Father; and the Holy Spirit proceeding from the Father and (in Western theology) ].<ref>Vladimir Lossky; ].{{Clarifyme|date=August 2008}}</ref> Regardless of this apparent difference, the three 'persons' are each ] and ].

The word ''trias'', from which ''trinity'' is derived, is first seen in the works of ]. He wrote of "the Trinity of God (the Father), His Word (the Son) and His Wisdom (Holy Spirit)".<ref>Theophilus of Antioch ''Apologia ad Autolycum'' II 15</ref> The term may have been in use before this time. Afterwards it appears in ].<ref>McManners, ''Oxford Illustrated History of Christianity''. p. 50.</ref><ref>Tertullian ''De Pudicitia'' chapter 21</ref> In the following century the word was in general use. It is found in many passages of ].<ref>McManners, ''Oxford Illustrated History of Christianity'', p. 53.</ref>

]

==== Trinitarians ====
{{main|Trinitarianism}}
''Trinitarianism'' denotes those Christians who believe in the concept of the '']''. Almost all Christian denominations and Churches hold Trinitarian beliefs. Although the words "Trinity" and "Triune" do not appear in the Bible, theologians beginning in the third century developed the term and concept to facilitate comprehension of the New Testament teachings of God as Father, God as Jesus the Son, and God as the Holy Spirit. Since that time, Christian theologians have been careful to emphasize that Trinity does not imply three gods, nor that each member of the Trinity is one-third of an infinite God; Trinity is defined as one God in three Persons.<ref>Moltman, Jurgen. ''The Trinity and the Kingdom: The Doctrine of God.'' Tr. from German. Fortress Press, 1993. ISBN 080062825X</ref>

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

] refers to ] that reject the doctrine of the ]. Various nontrinitarian views, such as ] or ], existed in early Christianity, leading to the disputes about ].<ref>Harnack, ''''.</ref> Nontrinitarianism later appeared again in the ] of the ] in the 11th through 13th centuries, in the ] of the 18th century, and in ] during the 19th century.

=== Scriptures ===
{{main|Bible|Development of the Christian Biblical canon}}

Christianity regards the ], a collection of ] books in two parts (the ] and the ]), as authoritative. It is believed by Christians to have been written by human authors under the inspiration of the Holy Spirit, and therefore for many it is held to be the ] word of God.<ref>], </ref><ref>Second Helvetic Confession, </ref><ref>], </ref> The ] that are considered canon in the Bible vary depending upon the denomination using or defining it. These variations are a reflection of the range of ] and ] that have convened on the subject. The Bible always includes books of the Jewish scriptures, the ], and includes additional books and reorganizes them into two parts: the books of the ] primarily sourced from the Tanakh (with some variations), and the 27 books of the ] containing books originally written primarily in ]<ref></ref>. The Roman Catholic and Orthodox canons include other books from the ] which Roman Catholics call ].<ref name="Canon">Bruce, ''The Canon of Scripture''; ''Catechism of the Catholic Church'', </ref> Protestants consider these books ]. Some versions of the Christian Bible have a separate Apocrypha section for the books not considered canonical by the publisher.<ref>Metzger/Coogan, ''Oxford Companion to the Bible''. p. 39.</ref>

==== Roman Catholic interpretation ====
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>Kelly. ''Early Christian Doctrines''. p. 69-78.</ref>

] theology distinguishes two senses of scripture: the literal and the spiritual.<ref>Catechism of the Catholic Church, .</ref>

The ''literal'' sense of understanding scripture is the meaning conveyed by the words of Scripture. The ''spiritual'' sense is further subdivided into:
*the '']'' sense, which 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 '']'' sense, which understands the scripture to contain some ethical teaching.
*the '']'' sense, which applies to ], eternity and the ]

Regarding ], following the rules of sound interpretation, Roman Catholic theology holds:
*the injunction that all other senses of sacred scripture are based on the ''literal''<ref>Thomas Aquinas, </ref><ref>''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 interpretation ====
'''Clarity of Scripture'''<br>
Protestant Christians believe that the Bible is a self-sufficient revelation, the final authority on all Christian doctrine, and ] necessary for salvation. This concept is known as ].<ref>Mathison. ''The Shape of Sola Scriptura''.{{Clarifyme|date=August 2008}}</ref> Protestants characteristically believe that ordinary believers may reach an adequate understanding of Scripture because Scripture itself is clear (or "perspicuous"), because of the help of the Holy Spirit, or both. Martin Luther believed that without God's help Scripture would be "enveloped in darkness."<ref name="Foutz" /> He advocated "one definite and simple understanding of Scripture."<ref name="Foutz">Foutz, .</ref> ] 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>

'''Original intended meaning'''<br>
Protestants stress the meaning conveyed by the words of Scripture, the ].<ref>Sproul. ''Knowing Scripture'', p. 45-61; Bahnsen, ''.</ref> The historical-grammatical method or grammatico-historical method is a effort in ] to find the intended original meaning in the text. <ref> {{Cite book
| publisher = Baker Book House
| isbn = 0801034132
| last = Elwell
| first = Walter A.
| title = Evangelical Dictionary of Theology
| location = Grand Rapids, Mich.
| date = 1984
}}</ref> This original intended meaning of the text is drawn out through examination of the passage in light of the grammatical and syntactical aspects, the historical background, the literary genre as well as theological (canonical) considerations.<ref>{{Cite book
| publisher = Academie Books
| isbn = 9780310341604
| last = Johnson
| first = Elliott
| title = Expository hermeneutics : an introduction
| location = Grand Rapids Mich.
}} </ref> The historical-grammatical method distinguishes between the one original meaning and the significance of the text. The significance of the text includes the ensuing use of the text or application. The original passage is seen as having only a single meaning or sense. As Milton S. Terry said: "A fundamental principle in grammatico-historical exposition is that the words and sentences can have but one significance in one and the same connection. The moment we neglect this principle we drift out upon a sea of uncertainty and conjecture." <ref>{{Cite book
| publisher = Zondervan Pub. House
| last = Terry
| first = Milton
| title = Biblical hermeneutics : a treatise on the interpretation of the Old and New Testaments
| location = Grand Rapids Mich.
| date = 1974
}} page 205 </ref> Technically speaking, the grammatical-historical method of interpretation is distinct from the determination of the passage's significance in light of that interpretation. Taken together, both define the term (Biblical) hermeneutics. <ref>{{Cite book
| publisher = Baker Book House
| isbn = 0801034132
| last = Elwell
| first = Walter A.
| title = Evangelical Dictionary of Theology
| location = Grand Rapids, Mich.
| date = 1984
}} p. 565</ref>

Some 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 Glenny, ''''.</ref>

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

Most Christians believe that human beings experience divine judgement and are rewarded either with ] or ]. This includes the ] at the ] (see below) as well as the belief (held by Catholics<ref name="CEParticularJudgement">'']'', "".</ref><ref name="Ott">Ott, ''Grundriß der Dogmatik'', p. 566.</ref>, Orthodox<ref>David Moser, ''''.</ref><ref>Ken Collins, ''''.</ref> and some Protestants) in a ] upon physical death.

In Roman Catholicism, those who die in a state of grace, i.e. without any mortal sin separating them from God, but are still imperfectly purified from the effects of sin, undergo purification through the intermediate state of ] to achieve the holiness necessary for entrance into God's presence.<ref></ref> Those who have attained this goal are called ''saints'' (Latin ''sanctus'', "holy").<ref>'']'', "".</ref>

Some churches who do not believe in particular judgment, e.g. ], hold that the ]s until this time.<ref name="spitz">Spitz. ''The Protestant Reformation''.{{Clarifyme|date=August 2008}}</ref> These groups avoid the term ''saints''.{{Fact|date=September 2008}}

Christians believe that at the ] at the ], all who have died will be ] for the ], whereupon Jesus will fully establish the ] in fulfillment of ].<ref name="res">], questions 69 through 99</ref><ref>{{cite web | last =Calvin | first =John | authorlink = | coauthors = | title =Institutes of the Christian Religion, Book Three, Ch. 25 | work = | publisher =www.reformed.org | date = | url =http://www.reformed.org/books/institutes/books/book3/bk3ch25.html | format = | doi = | accessdate =2008-01-01 }}</ref>

], also called ], is the view that all will eventually experience salvation, rejecting the concept that hell is everlasting.<ref>Farrar. '''', p. 378-382.</ref><ref>Talbott. '''', p. 13-15.</ref> Such a view was held in the 3rd century by ] but was condemned as heretical. The notion was revived after the Reformation, e.g. by the ] theologian ]. Christians espousing this view are known as Universalists.<ref> http://www.auburn.edu/~allenkc/chr-univ.html, retrieved 11 April 2009</ref>

== Worship ==
{{main|Christian worship}}
] described 2nd century Christian ] in his '']'' (''c''. 150) to ] ], and his description remains relevant to the basic structure of Christian liturgical worship:

], a ], and a ].]]

: "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 ]; and there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons. And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need."<ref name=justin>Justin Martyr, §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 ] and ]s, 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 ] (called ], or the ]) is the part of liturgical worship that consists of a consecrated meal, usually bread and wine. Justin Martyr described the Eucharist:

{{cquote|"And this food is called among us Eukaristia , of which no one is allowed to partake but the man who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined. For not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Saviour, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh."<ref name=justin/>}}

Some ] 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 decided by prior arrangement with a church leader.

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}}
{{seealso|Sacraments of the Catholic Church}}
]]]
In ] belief and practice, a '''sacrament''' is a ], instituted by Christ, that mediates ], constituting a ]. The term is derived from the ] word ''sacramentum'', which was used to translate the Greek word for ''mystery''. Views concerning both what rites are sacramental, and what it means for an act to be a sacrament vary among Christian denominations and traditions.<ref name="ODCC1435">Cross/Livingstone. ''The Oxford Dictionary of the Christian Church''. p. 1435f.</ref>

The most conventional functional definition of a sacrament is that it is an outward sign, instituted by Christ, that conveys an inward, spiritual grace through Christ. The two most widely accepted sacraments are ] and the ], however, the majority of Christians recognize seven Sacraments or Divine Mysteries: ], ] (] in the ] tradition), and the ], ], ] (confession), ], and ].<ref name="ODCC1435" /> Taken together, these are the ] as recognised by churches in the ] tradition - notably ], ], ], ], ] and some ]s. Most other denominations and traditions typically affirm only Baptism and Eucharist as sacraments, while some Protestant groups, such as the Quakers, reject sacramental theology.<ref name="ODCC1435" /> Some ] who believe these rites do not communicate grace prefer to call them '']''.

=== Liturgical calendar ===
{{main|Liturgical year}}

Roman Catholics, Anglicans, 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.<ref>Hickman. ''Handbook of the Christian Year''.</ref>

=== Symbols ===
{{main|Christian symbolism}}
] symbol, created by combining the Greek letters ΙΧΘΥΣ into a wheel. ], Asia Minor.]]

The ], which is today one of the most widely recognised symbols in the world, was used as a Christian symbol from the earliest times.<ref></ref><ref>Minucius Felix speaks of the cross of Jesus in its familiar form, likening it to objects with a crossbeam or to a man with arms outstretched in prayer ( chapter XXIX).</ref> Tertuallian, in his book ''De Corona'', tells how it was already a tradition for Christians to trace repeatedly on their foreheads the sign of the cross.<ref>"At every forward step and movement, at every going in and out, when we put on our clothes and shoes, when we bathe, when we sit at table, when we light the lamps, on couch, on seat, in all the ordinary actions of daily life, we trace upon the forehead the sign." (Tertullian, )</ref> Although the cross was known to the early Christians, the ] did not appear in use until the fifth century.<ref name="soc">Dilasser. ''The Symbols of the Church''.</ref>

Among the symbols employed by the primitive Christians, that of the fish seems to have ranked first in importance. From monumental sources such as tombs it is known that the symbolic fish was familiar to Christians from the earliest times. The fish was depicted as a Christian symbol in the first decades of the second century.<ref name="cefish">'']'', "".</ref> Its popularity among Christians was due principally, it would seem, to the famous acrostic consisting of the initial letters of five Greek words forming the word for fish (Ichthys), which words briefly but clearly described the character of Christ and the claim to worship of believers: ''Iesous Christos Theou Yios Soter'', meaning, ''Jesus Christ, Son of God, Saviour''.<ref name="cefish" />

Christians from the very beginning adorned their ] with paintings of Christ, of the saints, of scenes from the ] and allegorical groups. The catacombs are the cradle of all Christian art. The first Christians had no prejudice against images, pictures, or statues. The idea that they must have feared the danger of idolatry among their new converts is disproved in the simplest way by the pictures even statues, that remain from the first centuries.<ref name="ceimage">'']'', ".</ref> Other major Christian symbols include the ], the ] (symbolic of the Holy Spirit), the sacrificial lamb (symbolic of Christ's sacrifice), the ] (symbolising the necessary connectedness of the Christian with Christ) and many others. These all derive from writings found in the ].<ref name="soc"/>

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

]dom of ], bishop of Antioch appointed by ].]]

===Early Church and Christological Councils ===

Christianity began as a ] sect in the eastern ] in the mid-first century.<ref name="Robinson"/><ref name="Esler"/><ref name="name"/> Under the leadership of the Apostles, especially ] and ], and the early ]s, which they saw as ] of the ].

From the beginning, Christians were subject to various ]. This involved even death for Christians such as ]<ref>{{bibleverse||Acts|7:59}}</ref> and ].<ref>{{bibleverse||Acts|12:2}}</ref> Larger-scale persecutions followed at the hands of the authorities of the ], beginning with the year 64, when ] blamed them for the ]. According to Church tradition, it was under Nero's persecution that early Church leaders ] and ] were each martyred in ]. Further widespread ] of the Church occurred under nine subsequent Roman emperors, most intensely under ] and ]. From the year 150, Christian teachers began to produce theological and apologetic works aimed at defending the faith. These authors are known as the ], and study of them is called Patristics. Notable early Fathers include ], ], ], ], ], ] and ].

Christianity was legalized in the fourth century, when ] issued an ] in 313. On 27 February 380, Emperor ] enacted a law establishing Catholic Christianity as the official religion of the Roman Empire.<ref>, in: Bettenson. ''Documents of the Christian Church''. p. 31.</ref> From at least the 4th century, Christianity has played a prominent role in the ].<ref name="Orlandis">Orlandis, ''A Short History of the Catholic Church'' (1993), preface.</ref>

Constantine was also instrumental in the convocation of the ] in 325, which sought to address the ] heresy and formulated the ], which is still used by the ], ], ], and many ] churches.<ref name="UMC - Our Common Heritage as Christians"/> Nicaea was the first of a series of ] which formally defined critical elements of the theology of the Church, notably concerning ].<ref name= "McManners37">McManners, ''Oxford Illustrated History of Christianity'', p. 37f.</ref> The ] did not accept the third and following Ecumenical Councils, and are still separate today.

===Early Middle Ages===
With the decline and fall of the Roman Empire in the west, the papacy became a political player, first visible in ]'s diplomatic dealings with ] and ].<ref name = "Gonzalez-p238"/> The church also entered into a long period of missionary activity and expansion among the former barbarian tribes. Catholicism spread among the ] (initially in competition with Arianism<ref name = "Gonzalez-p238">Gonzalez, ''The Story of Christianity'', p. 238-242.</ref>), the ] and ], the ] and the ]n and ].

Around 500, ] set out his Monastic Rule, establishing a system of regulations for the foundation and running of ].<ref name = "Gonzalez-p238"/> ] became a powerful force throughout Europe,<ref name = "Gonzalez-p238"/> and gave rise to many early centers of learning, most famously in ], ] and ], contributing to the ] of the 9th century.

From the 7th century onwards, ] conquered the Christian lands of the Middle East, North Africa and much of Spain<ref>Gonzalez, ''The Story of Christianity'', p. 248-250.</ref>, resulting in oppression of Christianity and numerous military struggles, including the ], the Spanish ] and wars against the ].

The ] brought about major changes within the church. ] dramatically reformed ecclesiastical structure and administration.<ref>Gonzalez, ''The Story of Christianity'', p. 244-247.</ref> In the early 8th century, ] became a divisive issue, when it was sponsored by the ] emperors. The ] (787) finally pronounced in favour of icons.<ref>Gonzalez, ''The Story of Christianity'', p. 260.</ref> In the early 10th century, western monasticism was further rejuvenated through the leadership of the great Benedictine monastery of ].<ref>Gonzalez, ''The Story of Christianity'', p. 278-281.</ref>

===High and Late Middle Ages===
In the west, from the 11th century onward, older cathedral schools developed into ] (see ], ], and ].) Originally teaching only ], these steadily added subjects including ], ] and ], becoming the direct ancestors of modern western institutions of learning.<ref>Gonzalez, ''The Story of Christianity'', p. 305, 312, 314f..</ref>

Accompanying the rise of the "new towns" throughout Western Europe, ]s were founded, bringing the ] out of the monastery and into the new urban setting. The two principal mendicant movements were the ]<ref>Gonzalez, ''The Story of Christianity'', p. 303-307, 310f., 384-386.</ref> and the ]<ref>Gonzalez, ''The Story of Christianity'', p. 305, 310f., 316f.</ref> founded by ] and ] respectively. Both orders made significant contributions to the development of the great universities of Europe. Another new order were the ], whose large isolated monasteries spearheaded the settlement of former wilderness areas. In this period church building and ecclesiastical architecture reached new heights, culminating in the orders of ] and ] and the building of the great European cathedrals.<ref>Gonzalez, ''The Story of Christianity'', p. 321-323, 365f.</ref>

] at the ], where he preached the ].]]
From 1095 under the pontificate of ], the ] were launched.<ref>Gonzalez, ''The Story of Christianity'', p. 292-300.</ref> These were a series of military campaigns in the ] and elsewhere, initiated in response to pleas from the Byzantine Emperor ] for aid against ] expansion. The Crusades ultimately failed to stifle ]ic aggression and even contributed to Christian enmity with the sacking of ] during the ].<ref>Riley-Smith. ''The Oxford History of the Crusades''.</ref>

Over a period stretching from the 7th to the 13th century, the Christian Church underwent gradual alienation, resulting in a ] dividing it into a ], largely Latin branch, the Roman Catholic Church, and an ], largely Greek, branch, the ]. These two churches disagree on a number of administrative, liturgical, and doctrinal issues, most notably ].<ref name="Orthodox Information Centre-Great Schism">{{cite web|url = http://www.orthodoxinfo.com/general/greatschism.aspx| title = The Great Schism: The Estrangement of Eastern and Western Christendom|publisher = Orthodox Information Centre|accessdate = 2007-05-26}}</ref><ref name="SandSp91">Duffy, ''Saints and Sinners'' (1997), p. 91</ref> The ] (1274) and the ] (1439) attempted to reunite the churches, but in both cases the Eastern Orthodox refused to implement the decisions and the two principal churches remain in schism to the present day. However, the Roman Catholic Church has achieved union with various ].

Beginning around 1184, following the crusade brought about by the ] heresy,<ref>Gonzalez, ''The Story of Christianity'', p. 300, 304-305.</ref> various institutions, broadly referred to as the ], were established with the aim of suppressing ] and securing religious and doctrinal unity within Christianity through ] and prosecution.<ref>Gonzalez, ''The Story of Christianity'', p. 310, 383, 385, 391.</ref>

=== Protestant Reformation and Counter-Reformation ===
{{Main|Protestant Reformation|Counter-Reformation}}
]]]

The 15th-century ] brought about a renewed interest in ancient and classical learning. Another major schism, the ], resulted in the splintering of the Western Christendom into several ].<ref name="Simon-120-121">Simon. ''Great Ages of Man: The Reformation''. p. 7.</ref> ] in 1517 ] against the sale of ] and soon moved on to deny several key points of Roman Catholic ]. Others like ] and ] further criticized Roman Catholic teaching and worship. These challenges developed into the movement called ], which repudiated the ], the role of tradition, the ], and other doctrines and practices.<ref name="Simon">Simon. ''Great Ages of Man: The Reformation''. p. 39, 55-61.</ref> ] began in 1534, when ] had himself ] of the ]. Beginning in 1536, the monasteries throughout England, ], and ] were ]. <ref name="Schama">Schama. ''A History of Britain''. p. 306-310.</ref>

Partly in response to the ], the Roman Catholic Church engaged in a substantial process of reform and renewal, known as the ] or Catholic Reform.<ref name="Bokenkotter242">Bokenkotter, ''A Concise History of the Catholic Church'', p. 242-244.</ref> The ] clarified and reasserted Roman Catholic doctrine. During the following centuries, competition between Roman Catholicism and Protestantism became deeply entangled with political struggles among European states.<ref name="Simon3">Simon. ''Great Ages of Man: The Reformation''. p. 109-120.</ref>

Meanwhile, the discovery of America by ] in 1492 brought about a new wave of missionary activity. Partly from missionary zeal, but under the impetus of ] by the European powers, Christianity spread to the Americas, Oceania, ], and ].

Throughout Europe, the divides caused by the Reformation led to outbreaks of ] and the establishment of separate state religions in Western Europe: ] in parts of Germany and in Scandinavia and ] in England in 1534. Ultimately, these differences led to the outbreak of ]s in which religion played a key factor. The ], the ], and the ] are prominent examples. These events intensified the ].<ref>A general overview about the English discussion is given in Coffey, ''Persecution and Toleration in Protestant England 1558-1689''.</ref>

===Christianity in the Modern Era===

In the ], Christianity was confronted with various forms of ] and with certain modern ] such as ], ] and ]. Events ranged from mere ] to violent outbursts against Christianity such as the ] during the ]<ref>Mortimer Chambers, ''The Western Experience'' (vol. 2) chapter 21.</ref>, the ], and general hostility of Marxist movements, especially ].

Christian commitment in Europe dropped as modernity and secularism came into their own{{Clarifyme|date=May 2008}} in Western Europe, while religious commitments in America have been generally high in comparison to Western Europe. The late 20th century has shown the shift of Christian adherence to the Third World and southern hemisphere in general, with western civilization no longer the chief standard bearer of Christianity.

==Demographics==
{{see|Christianity by country}}
<!-- Deleted image removed: ] -->

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"/> split into around 34,000 separate ], Christianity is the ].<ref name="Adherents - Religion Sizes">{{cite web|url = http://www.adherents.com/Religions_By_Adherents.html| title = Major Religions Ranked by Size|publisher = Adherents|accessdate = 2007-12-31}}</ref> The Christian share of the world's population has stood at around 33 per cent for the last hundred years. This masks a major shift in the demographics of Christianity; large increases in the developing world have been accompanied by substantial declines in the developed world, mainly in Europe and North America.<ref>Ustorf. "A missiological postscript", p. 219f.</ref> It is still the predominant religion in ], the ], the ], and ].<ref> table of religions, by region; retrieved November 2007</ref> However it is declining in some areas including ] (Australia and ]), ] (including ],<ref></ref> ] and other places), France, Germany, the Canadian provinces of ], ], and ], the ] and ] portions of the United States, and parts of ] (especially the ]<ref>Barrett/Kurian.''World Christian Encyclopedia'', p. 139 (Britain), 281 (France), 299 (Germany).</ref>,<ref></ref><ref></ref> ],<ref></ref> ]<ref></ref> and ]<ref></ref>).

In most countries in the developed world, church attendance among people who continue to identify themselves as Christians has been falling over the last few decades.<ref>Putnam, ''Democracies in Flux: The Evolution of Social Capital in Contemporary Society'', p. 408.</ref> Some sources view this simply as part of a drift away from traditional membership institutions<ref>McGrath, ''Christianity: An Introduction'', p. xvi.</ref>, while others link it to signs of a decline in belief in the importance of religion in general.<ref>Peter Marber, ''Money Changes Everything: How Global Prosperity Is Reshaping Our Needs, Values and Lifestyles'', p. 99.</ref>

==Denominations==
{{main|Christian denomination}}

There is a diversity of ]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>Sydney E. Ahlstrom ({{Clarifyme|date=August 2008}}, p. 381.) 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." 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 five main groupings: Roman Catholicism, Eastern Orthodoxy, Oriental Orthodoxy, Protestantism and Restorationism.<ref name="North Virgina College - Four Sects">{{cite web|url = http://www.nvcc.edu/home/lshulman/Rel232/resource/Xiandivision.htm| title = Divisions of Christianity|publisher = North Virginia College|accessdate = 2007-12-31}}</ref><ref name="Religious Tolerance - Four Sects">{{cite web|url = http://www.religioustolerance.org/ldswho.htm| title = The LDS Restorationist movement,
including Mormon denominations|publisher = Religious Tolerance|accessdate = 2007-12-31}}</ref>

{{Denominations of Christianity}}
]

{{clear}}

===Roman Catholicism and other Catholic groups===
{{main|Roman Catholic Church}}

The ] is comprised of those ], headed by bishops, in communion with the ], the Bishop of Rome, as its highest authority in matters of faith, morality and Church governance.<ref name="LumenG">], ''''.</ref><ref name="SandSp1">Duffy, ''Saints and Sinners'', p. 1.</ref> Like the ], the Roman Catholic Church through ] traces its origins to the Christian community founded by Jesus Christ.<ref name="NatGeographic281">Hitchcock, ''Geography of Religion'', p. 281.</ref><ref name="Norman11">Norman, ''The Roman Catholic Church an Illustrated History'', p. 11, 14.</ref> Catholics maintain that the "]" founded by Jesus ] in the Roman Catholic Church, but also acknowledges other Christian churches and communities<ref name = "LumenGentium">], '', chapter 2, paragraph 15.</ref><ref>], .</ref> and works towards ] among all Christians.<ref name = "LumenGentium"/> The Roman Catholic faith is detailed in the '']''.<ref name="cat">Marthaler, ''Introducing the Catechism of the Catholic Church, Traditional Themes and Contemporary Issues'' (1994), preface.</ref><ref>{{cite web | last = John Paul II| first =Pope | title =Laetamur Magnopere | publisher =Vatican | year =1997 | url =http://www.usccb.org/catechism/text/laetamurmagnopere.htm | accessdate =2008-03-09 }}</ref>

The 2,782 ]<ref>'']'' (2007), p. 1172.</ref> are grouped into 23 ], the largest being the ], each with distinct traditions regarding the ] and the administering the ].<ref name="OneFaith71">Barry, ''One Faith, One Lord'' (2001), p. 71</ref> With more than one billion baptized members, the Roman Catholic Church is the largest ] representing over half of all Christians and one sixth of the ].<ref name="Adherents">Adherents.com, </ref><ref>''Zenit.org'', "", 12 February 2007.</ref><ref name="CIA">], '']'' (2007).</ref>

Various smaller communities, such as the ] and ], include the word ''Catholic'' in their title, and share much in common with Roman Catholicism but are no longer in ] with the ]. The ] is in communion with the ].<ref>According to the Bonn Accord of 1931, cited at .</ref><ref>.</ref>

===Eastern Orthodoxy===
{{main|Eastern Orthodox Church}}

] is comprised of those churches in communion with the Patriarchal Sees of the East, such as the ].<ref name="ODCC1199">Cross/Livingstone. ''The Oxford Dictionary of the Christian Church'', p. 1199.</ref> Like the Roman Catholic Church, the Eastern Orthodox Church also traces its heritage to the foundation of Christianity through ] and has an ] structure, though the ] of the individual, mostly national churches is emphasized. A number of conflicts with Western Christianity over questions of doctrine and authority culminated in the ]. Eastern Orthodoxy is the second largest single denomination in Christianity, with over 200 million adherents.<ref name="Adherents"/>

===Oriental Orthodoxy===

The ]es (also called ''Old Oriental Churches'') are those eastern churches that recognize the first three ecumenical councils — ], ] and ] — but reject the dogmatic definitions of the ] and instead espouse a ] christology.

===Protestantism===

In the 16th century, ], ], and ] inaugurated what has come to be called ]. Luther's primary theological heirs are known as ]. Zwingli and Calvin's heirs are far broader denominationally, and are broadly referred to as the ].<ref name="McManners251">McManners, ''Oxford Illustrated History of Christianity''. p. 251-259.</ref> Most Protestant traditions branch out from the Reformed tradition in some way. In addition to the Lutheran and Reformed branches of the Reformation, there is ] after the ]. The ] tradition was largely ostracized by the other Protestant parties at the time, but has achieved a measure of affirmation in more recent history.

The oldest Protestant groups separated from the Roman Catholic Church in the 16th century ], followed in many cases by further divisions.<ref name="McManners251"/> For example, the ] grew out of Anglican minister ]'s ] and ] in the ].<ref name="Methodist Central Hall Westminster - Methodism">{{cite web|url = http://www.methodist-central-hall.org.uk/history/WhatisMethodism.htm| title = About The Methodist Church|publisher = Methodist Central Hall Westminster|accessdate = 2007-12-31}}</ref><ref name="Public Service Projects - Holiness Movement">{{cite web|url = http://mb-soft.com/believe/text/holiness.htm| title = American Holiness Movement|publisher = Finding Your Way, Inc.|accessdate = 2007-12-31}}</ref> Several ] and non-denominational Churches, which emphasize the cleansing power of the ], in turn grew out of the ].<ref name="FYW - Pentecostalism">{{cite web|url = http://www.findingyourwayinc.org/christianity.htm| title = Christianity: Pentecostal Churches|publisher = Finding Your Way, Inc.|accessdate = 2007-12-31}}</ref><ref name="Public Service Projects - Holiness Movement" /> Because Methodists, Pentecostals, and other ] stress "accepting Jesus as your personal Lord and Savior"<ref name="CUMC Accepting Christ">{{cite web|url = http://www.cambridgechristumc.com/statementofbelief.htm| title = Statement of Belief|publisher = Cambridge Christ United Methodist Church|accessdate = 2007-12-31}}</ref>, which comes from ]'s emphasis of the ]<ref name="UMC GBGM-The New Birth">{{cite web|url = http://new.gbgm-umc.org/umhistory/wesley/sermons/45/| title = The New Birth by John Wesley (Sermon 45)|publisher = The United Methodist Church GBGM|accessdate = 2007-12-31}}</ref>, they often refer to themselves as being ].<ref name="UMC GBGM-Grace">{{cite web|url = http://gbgm-umc.org/umw/wesley/walk.stm| title = God's Preparing, Accepting, and Sustaining Grace|publisher = The United Methodist Church GBGM|accessdate = 2007-12-31}}</ref><ref name="Warren Wilson College - Total Experience of the Spirit">{{cite web|url = http://www.warren-wilson.edu/~religion/newifo/religions/christianity/index/pentecostal/essay.shtml| title = Total Experience of the Spirtit|publisher = Warren Wilson College|accessdate = 2007-12-31}}</ref>

Estimates of the total number of Protestants are very uncertain, partly because of the difficulty in determining which denominations should be placed in these categories, but it seems clear that Protestantism is the second largest major group of Christians after Roman Catholicism in number of followers (although the Eastern Orthodox Church is larger than any single Protestant denomination).<ref name="Adherents" />

A special grouping are the ] descended from the ] and organised in the ].. Some Anglican churches consider themselves both Protestant and Catholic.<ref>Sykes/Booty/Knight. ''The Study of Anglicanism'', p. 219.</ref> Some Anglicans consider their church a ] alongside of the Roman Catholic and Eastern Orthodox Churches, a concept rejected by the Roman Catholic Church and some Eastern Orthodox.<ref>Gregory Hallam, ''''.</ref><ref>Gregory Mathewes-Green, "", ''Anglican Orthodox Pilgrim'' Vol. 2, No. 4.</ref>

Some Christians who come out of the Protestant tradition identify themselves simply as "Christian", or "] Christian"; they typically distance themselves from the ] and/or ]alism of other Christian communities<ref>Confessionalism is a term employed by historians to describe "the creation of fixed identities and systems of beliefs for separate churches which had previously been more fluid in their self-understanding, and which had not begun by seeking separate identities for themselves — they had wanted to be truly Catholic and reformed." (MacCulloch, ''The Reformation: A History'', p. xxiv.)</ref> by calling themselves "]" — often founded by individual pastors, they have little affiliation with historic denominations.

===Restorationism===

] is composed of various unrelated churches that believe they are restoring the original church of Jesus Christ and not reforming any of the churches existing at the time of their perceived restorations.<ref>McManners, ''Oxford Illustrated History of Christianity'', p. 91f.</ref> They teach that the other divisions of Christianity have introduced defects into Christianity, which is known as the ].<ref name="Religious Tolerance - Restorationism">{{cite web|url = http://www.religioustolerance.org/chrrest.htm| title = The Restorationist Movements|publisher = Religious Tolerance|accessdate = 2007-12-31}}</ref><ref name="Got Questions Ministries - Restorationism">{{cite web|url = http://www.gotquestions.org/restorationism.html| title = What is Restorationism?|publisher = Got Questions Ministries|accessdate = 2007-12-31}}</ref> Some of these are historically connected to early-19th century camp meetings in the Midwest and Upstate New York. American ] and ], which arose from Evangelical Protestantism, produced the ] movement (with 6.6 million members<ref>JW-Media.org </ref>), and, as a reaction specifically to ], ]. Additionally, there are the following groups: ], ] with 2.6 million members, ] with 800,000 members,<ref> ''Statistical Report: Annual Council of the General Conference Committee Silver Spring, Marlyand, 6 October—11, 2006''</ref> and ], the largest denomination of the ] with over 13 million members. Though Restorationists have some superficial similarities, their doctrine and practices vary significantly.

] Christianity is widely used to refer 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 of groups like Restorationists. In the most common sense, "mainstream" refers to ], or rather the traditions which continue to claim adherence to the ].<ref>
{{cite web | last = | first = | authorlink = | coauthors = | title =Nicene Creed | work =Encyclopædia Britannica Online | publisher =Encyclopædia Britannica |date=2007 | url =http://www.britannica.com/eb/article-9055702 | format = | doi = | accessdate =2007-12-31}}</ref>

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

Most churches have long expressed ideals of being reconciled with each other, and in the 20th century Christian ] advanced in two ways.<ref name="McManners581">McManners, ''Oxford Illustrated History of Christianity'', p. 581-584.</ref> One way was greater cooperation between groups, such as the ] 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 includes Roman Catholics.<ref name="McManners581"/>

The other way was institutional union with new ]. ], ], and ] churches united in 1925 to form the ],<ref>McManners, ''Oxford Illustrated History of Christianity''. p. 413f.</ref> and in 1977 to form the ]. The ] was formed in 1947 by the union of ], ], ], ], and ] churches.<ref>McManners, ''Oxford Illustrated History of Christianity'', p. 498.</ref>

Steps towards reconciliation on a global level were taken in 1965 by the Roman Catholic and Orthodox churches mutually revoking the excommunications that marked their ] in 1054;<ref>McManners, ''Oxford Illustrated History of Christianity'', p. 373.</ref> the ] (ARCIC) working towards full communion between those churches since 1970;<ref>McManners, ''Oxford Illustrated History of Christianity'', p. 583.</ref> and the ] and ] churches signing The ] in 1999 to address conflicts at the root of the ]. In 2006 the ] adopted the declaration.<ref></ref>

==See also==
{{Christianityportal}}
*]
*]
*], concerning the gospel message of Christianity

==Notes==

{{reflist|2}}

==References==
;General refence:
<small>
*''American Heritage Dictionary of the English Language'', Houghton Mifflin Company (2006).
*''Catechism of the Catholic Church''.{{Clarifyme|date=August 2008}}
*''Columbia Electronic Encyclopedia''.{{Clarifyme|date=August 2008}}
*''Encyclopedia of Religion''.{{Clarifyme|date=August 2008}}
*''New Dictionary of Cultural Literacy''.{{Clarifyme|date=August 2008}}
*''New Dictionary of Theology''.{{Clarifyme|date=August 2008}}
*Barrett, David; Kurian, Tom et al. (ed.). ''World Christian Encyclopedia''. Oxford University Press (2001).
</small>
;Monographies and articles:
<small>
*Ahlstrom, Sydney E. {{Clarifyme|date=August 2008}}
*Albright, William F. ''From the Stone Age to Christianity''.{{Clarifyme|date=August 2008}}
*Alexander, T. Desmond. ''New Dictionary of Biblical Theology''.{{Clarifyme|date=August 2008}}
*Anidjar, 2001.{{Clarifyme|date=August 2008}}
*]. ''.
<small>
*Balge, Richard D. ''''.{{Clarifyme|date=August 2008}}
*Ball, Bryan; Johnsson, William (ed.). ''The Essential Jesus''. Pacific Press (2002). ISBN 0816319294.
*Barry, John F. ''One Faith, One Lord: A Study of Basic Catholic Belief''. William H. Sadlier (2001). ISBN 0-8215-2207-8
*Bettenson, Henry (ed.). ''Documents of the Christian Church''. Oxford University Press (1943).
*Bokenkotter, Thomas. ''A Concise History of the Catholic Church ''. Doubleday (2004). ISBN 0385505841
*Bruce, F.F. ''The Canon of Scripture''.{{Clarifyme|date=August 2008}}
*Chambers, Mortimer; Crew, Herlihy, Rabb, Woloch. ''The Western Experience. Volume II: The Early Modern Period''. Alfred A. Knopf (1974). ISBN 0-394-31734-3.
*Coffey, John. ''Persecution and Toleration in Protestant England 1558-1689''. Pearson Education (2000).
*Cross, F. L.; Livingstone, E. A. (ed.). ''The Oxford Dictionary of the Christian Church''. Oxford University Press (1997). ISBN 019211655X.{{Clarifyme|date=August 2008}}
*Deppermann, Klaus. ''Melchior Hoffman: Social Unrest and Apocalyptic Vision in the Age of Reformation''. ISBN 0-567-08654-2.{{Clarifyme|date=August 2008}}
*Dilasser, Maurice. ''The Symbols of the Church''. Collegeville, MN: Liturgical Press (1999). ISBN 0-8146-2538-X
*Duffy, Eamon. ''Saints and Sinners, a History of the Popes''. Yale University Press (1997). ISBN 0-3000-7332-1
*Elwell, Walter A.; Comfort, Philip Wesley. ''Tyndale Bible Dictionary'', Tyndale House Publishers (2001). ISBN 0842370897.
*Esler, Phillip F. ''The Early Christian World''. Routledge (2004).
*Farrar, F.W. ''''. Macmillan, London/New York (1904).
*Foutz, Scott. '''' Martin Luther and Scripture''.{{Clarifyme|date=August 2008}}
<small>
*Fowler, Jeaneane D. ''World Religions: An Introduction for Students'', Sussex Academic Press (1997). ISBN 1898723486.
*] '']'' Scribners (1965). ISBN 068415532X.
*Froehle, Bryan; Gautier, Mary, ''Global Catholicism, Portrait of a World Church'', Orbis books; Center for Applied Research in the Apostolate, Georgetown University (2003) ISBN=157075375x
*Funk, Robert. ''The Acts of Jesus: What Did Jesus Really Do?''. Polebridge Press (1998). ISBN 0060629789.
*Glenny, W. Edward. ''Typology: A Summary Of The Present Evangelical Discussion''.
*Gonzalez, Justo L. ''The Story of Christianity: The Early Church to the Dawn of the Reformation'', Harper Collins Publishers, New York (1984).
*Hanegraaff, Hank. ''Resurrection: The Capstone in the Arch of Christianity''. Thomas Nelson (2000). IBSN 0849916437.
*Harnack, Adolf von. '''' (1894).{{Clarifyme|date=August 2008}}
*Hickman, Hoyt L. et al. ''Handbook of the Christian Year''. Abingdon Press (1986). ISBN 0-687-16575-X
*Hinnells, John R. ''The Routledge Companion to the Study of Religion'' (2005).{{Clarifyme|date=August 2008}}
*Hitchcock, Susan Tyler. ''Geography of Religion''. ] (2004) ISBN 0-7922-7313-3
*Kelly, J.N.D. ''Early Christian Doctrines''.{{Clarifyme|date=August 2008}}
*Kelly, J.N.D. ''The Athanasian Creed''. Harper & Row, New York (1964).
*Kirsch, Jonathan. ''God Against the Gods''.{{Clarifyme|date=August 2008}}
*Kreeft, Peter. ''Catholic Christianity''. Ignatius Press (2001) ISBN 0-89870-798-6
*Letham, Robert. ''The Holy Trinity in Scripture, History, Theology, and Worship''. P & R Publishing (2005). ISBN 0875520006.
*Lorenzen, Thorwald. ''Resurrection, Discipleship, Justice: Affirming the Resurrection Jesus Christ Today''. Smyth & Helwys (2003). ISBN 1573123994.
*McLaughlin, R. Emmet, ''Caspar Schwenckfeld, reluctant radical: his life to 1540'', New Haven: Yale University Press (1986). ISBN 0-300-03367-2.
*MacCulloch, Diarmaid, ''The Reformation: A History''. Viking Adult (2004).
*Marber, Peter. ''Money Changes Everything: How Global Prosperity Is Reshaping Our Needs, Values and Lifestyles''. FT Press (2003). ISBN 0130654809
*Marthaler, Berard. ''Introducing the Catechism of the Catholic Church, Traditional Themes and Contemporary Issues''. Paulist Press (1994). ISBN 0809134950
*Mathison, Keith. ''The Shape of Sola Scriptura'' (2001).{{Clarifyme|date=August 2008}}
*McClintock, John, ''Cyclopaedia of Biblical, Theological, and Ecclesiastical Literature''. Harper &Brothers, original from Harvard University (1889)
*McGrath, Alister E. ''Christianity: An Introduction''. Blackwell Publishing (2006). ISBN 1405108991.
*McGrath, Alister E. ''Historical Theology''.{{Clarifyme|date=August 2008}}
*McManners, John. ''Oxford Illustrated History of Christianity''. Oxford University Press (1990). IBSN 0198229283.
*Meconi, David Vincent. "Pagan Monotheism in Late Antiquity", in: ''Journal of Early Christian Studies''.{{Clarifyme|date=August 2008}}
*Metzger, Bruce M., Michael Coogan (ed.). ''Oxford Companion to the Bible''. Oxford University Press (1993). ISBN 0195046455.
*Norman, Edward. ''The Roman Catholic Church, An Illustrated History''. University of California (2007) ISBN 978-0-520-25251-6
*Olson, Roger E., ''The Mosaic of Christian Belief''. InterVarsity Press (2002). ISBN 9780830826957.
*Orlandis, Jose, ''A Short History of the Catholic Church''. Scepter Publishers (1993) ISBN 1851821252
*Ott, Ludwig. ''Grundriß der Dogmatik''. Herder, Freiburg (1965).{{Clarifyme|date=August 2008}}
*Pelikan, Jaroslav; Hotchkiss, Valerie (ed.) ''Creeds and Confessions of Faith in the Christian Tradition''. Yale University Press (2003). ISBN 0300093896.
*Putnam, Robert D. ''Democracies in Flux: The Evolution of Social Capital in Contemporary Society''. Oxford University Press (2002).
*Riley-Smith, Jonathan. ''The Oxford History of the Crusades''. New York: Oxford University Press, (1999).
*Robinson, George. ''Essential Judaism: A Complete Guide to Beliefs, Customs and Rituals''. New York: Pocket Books (2000).
*Schama, Simon . ''A History of Britain''. Hyperion (2000). ISBN 0-7868-6675-6.
*Servetus, Michael. ''Restoration of Christianity''. Lewiston, New York: Edwin Mellen Press (2007).
*Simon, Edith. ''Great Ages of Man: The Reformation''. Time-Life Books (1966). ISBN 0662278208.
*Smith, J.Z. (1998).{{Clarifyme|date=August 2008}}
*Spitz, Lewis. ''The Protestant Reformation''. Concordia Publishing House (2003). ISBN 0570033209.
*Sproul, R.C. ''Knowing Scripture''.{{Clarifyme|date=August 2008}}
*]. ''''.{{Clarifyme|date=August 2008}}
*Sykes, Stephen; Booty, John; Knight, Jonathan. ''The Study of Anglicanism''. Augsburg Fortress Publishers (1998). ISBN 080063151X.
*Talbott, Thomas. ''" (1995).{{Clarifyme|date=August 2008}}
<small>
*Ustorf, Werner. "A missiological postscript", in: McLeod, Hugh; Ustorf, Werner (ed.). ''The Decline of Christendom in Western Europe, 1750-2000''. Cambridge University Press (2003).
*White, Howard A. ''''.{{Clarifyme|date=August 2008}}
*Woodhead, Linda. ''An Introduction to Christianity''.{{Clarifyme|date=August 2008}}
</small>

==Further reading==

*{{cite book |author=Gill, Robin |title=The Cambridge companion to Christian ethics |publisher=Cambridge University Press |location=Cambridge, UK |year=2001 |pages= |isbn=0521779189 |oclc= |doi= |accessdate=2008-01-03}}
*{{cite book |author=Gunton, Colin E. |title=The Cambridge companion to Christian doctrine |publisher=Cambridge University Press |location=Cambridge, UK |year=1997 |pages= |isbn=0-521-47695-X |oclc= |doi= |accessdate=2008-01-03}}
*{{cite book |author=MacMullen, Ramsay |title=Voting About God in Early Church Councils|publisher=Yale University Press |location=New Haven, CT |year=2006 |pages= |isbn=0300115962 |oclc= |doi= |accessdate=2008-01-03}}
*{{cite book |author=Padgett, Alan G.; Sally Bruyneel |title=Introducing Christianity |publisher=Orbis Books |location=Maryknoll, N.Y. |year= 2003 |pages= |isbn= 1570753954 |oclc= |doi= |accessdate=2008-01-03}}
*{{cite book |author=Price, Matthew Arlen; Collins, Michael |title=The story of Christianity |publisher=Dorling Kindersley |location=New York |year=1999 |pages= |isbn=0-7513-0467-0 |oclc= |doi=}}
*{{cite book |author=] |title=Introduction To Christianity (Communio Books) |publisher=Ignatius Press |location=San Francisco |year= 2004 |pages= |isbn=1586170295 |oclc= |doi= |accessdate=2008-01-03}}
*{{cite book |author=Tucker, Karen; Wainwright, Geoffrey|title=The Oxford history of Christian worship |publisher=Oxford University Press |location=Oxford |year=2006 |pages= |isbn=0-19-513886-4 |oclc= |doi= |accessdate=2008-01-03}}
*{{cite book |author=Wagner, Richard |title=Christianity for Dummies |publisher=For Dummies |location= |year= 2004|pages= |isbn=0764544829 |oclc= |doi= |accessdate=2008-01-03}}
*{{cite book |author= Webb, Jeffrey B. |title=The Complete Idiot's Guide to Christianity |publisher=Alpha Books |location=Indianapolis, Ind |year= 2004|pages= |isbn= 159257176X |oclc= |doi= |accessdate=2008-01-03}}
*{{cite book |author=Woodhead, Linda |title=Christianity: a very short introduction |publisher=Oxford University Press |location=Oxford |year=2004 |pages= |isbn=0192803220 |oclc= |doi= |accessdate=2008-01-03}}

== External links ==
{{sisterlinks}}
*{{cite web |url=http://www.bbc.co.uk/religion/religions/christianity/index.shtml |title=BBC - Religion & Ethics - Christianity |accessdate=2008-01-03 |accessmonthday= |accessdaymonth= |accessyear= |author= |last= |first= |authorlink= |coauthors= |date= |year= |month= |format= |work= |publisher=British Broadcasting Corporation |pages= |doi= |archiveurl= |archivedate= |quote= }} A number of introductory articles on Christianity.

*{{cite web |url=http://www.cbc.ca/montreal/features/religion/christianity.html |title=CBC Montreal - Religion - Christianity |accessdate= 2008-01-03 |accessmonthday= |accessdaymonth= |accessyear= |author= |last= |first= |authorlink= |coauthors= |date= |year= |month= |format= |work= |publisher=Canadian Broadcasting Corporation |pages= |doi= |archiveurl= |archivedate= |quote= }} An overview of Christianity.

{{Christianityfooter|uncollapsed}}
{{Religion topics}}

]
]
]

{{Link FA|ja}}
{{Link FA|mk}}
{{Link FA|vi}}
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]
]

Revision as of 23:38, 20 October 2008

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

The pie is a lie!!!