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{{Christianity}}

'''Christianity''' is a [[monotheism|monotheistic]] and evangelistic faith that is centered on the life and teachings of [[Jesus|Jesus Christ]].<ref>Fowler, Jeaneane D. ''World Religions:An Introduction for Students''. Pp 56-57,59. Sussex Academic Press (1997). ISBN 1898723486.</ref>
Like Judaism and [[Islam]], Christianity is an [[Abrahamic religion]].<ref>See also: [[Judeo-Christian]]</ref><ref>Fowler, Jeaneane D. ''World Religions:An Introduction for Students''. Pg 131. Sussex Academic Press (1997). ISBN 1898723486.</ref> Early Christianity was a Jewish [[eschatological]] sect, but there was great diversity in local variations.<ref>Esler, Phillip F. The Early Christian World. Pp 157-158. Routledge (2004). ISBN 0415333121.</ref> Confined to the [[Middle East]], [[North Africa]], [[Europe]], and parts of [[Thomas Christians|India]] for its first thousand years, it has spread throughout the entire world during its second millennia due to [[colonization]] and [[Missionary|missionary work]].<ref>McManners, John. ''Oxford Illustrated History of Christianity''. Pp 301-303. Oxford University Press (1990) IBSN 0198229283.</ref> It includes the [[Tanakh|Hebrew Bible]] (known to Christians as the [[Old Testament]]) as well as the New Testament as its [[Biblical canon|canonical scriptures]].

Jesus Christ is central to Christianity as the foundation of [[salvation]], the [[revelation|revealer]] of God, and the model of a pious life; not just as a teacher, but as the [[son of God]] who suffered, [[Death and resurrection of Jesus|died and was resurrected]] for the salvation of all from sin.<ref>McGrath, Alister E. ''Christianity:An Introduction''. Pp 4-6. Blackwell Publishing (2006). ISBN 1405108991.</ref> Christians maintain that Jesus [[Ascension of Jesus|ascended into heaven]] and most sects teach that Jesus will judge the living and the dead, granting everlasting life to his followers. Christianity teaches that Jesus is the [[Christ]] or [[Messiah]] [[Bible prophecy|prophesied]] in the Old Testament, and that the New Testament records the [[Gospel]] that was [[revelation|revealed]] by Jesus.

The [[Trinity]] is often regarded as an essential doctrine of Christianity. It is a complex topic and there are varying interpretations. The [[Nicene Creed|Nicene]] understanding of the Trinity states that there is [[Homoousian|one God]] that exists as three Persons &ndash; [[God the Father|Father]], the [[God the Son|Son]], and the [[Holy Spirit]]. "Father, Son and Holy Spirit" represents both the [[immanence]] and [[transcendence]] of God. God is infinite and unknowable to finite humanity, but God's presence may be perceived through the actions of Jesus and the Holy Spirit.<!--ref supports entire paragraph --><ref>Fowler, Jeaneane D. ''World Religions:An Introduction for Students''. Pg 58. Sussex Academic Press (1997). ISBN 1898723486.</ref>

The [[Disciple (Christianity)|disciples]] were first called "Christians" ([[Greek language|Greek]] {{polytonic|''Χριστιανός''}}), meaning "'household' or 'partisans' of Christ", in [[Antioch]].<ref>[http://bible.oremus.org/?ql=67328745]</ref> Ignatius of Antioch was the first Christian to use the label in self-reference. The earliest recorded use of the term ''Christianity'' (Greek {{polytonic|''Χριστιανισμός''}}) is also by [[Ignatius of Antioch]], around 100 AD.<!--ref supports entire paragraph --><ref>Elwell, Walter A. & Comfort, Philip Wesley. ''Tyndale Bible Dictionary''. Pp 266, 828. Tyndale House Publishers (2001). ISBN 0842370897.</ref>

Christianity is the largest [[major religious groups|world religion]] with 2.1 billion adherents,<ref>http://http://www.bbc.co.uk/religion/religions/christianity/</ref> however, Church attendance has been declining in many places. The importance of Christianity is not only due to its large number of adherents, but also because of its integral nature in [[western culture]] and its part in the shaping of human history.<!--ref supports entire paragraph --><ref>McGrath, Alister E. ''Christianity:An Introduction''. Pg xvi. Blackwell Publishing (2006). ISBN 1405108991.</ref>

== Beliefs ==
In spite of important differences of interpretation and opinion, Christians in the Eastern Orthodox, Roman Catholic, Protestant and other traditions share a common faith. 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.<ref name="Olsen">Olson, Roger E. ''The Mosaic of Christian Belief.'' InterVarsity Press (2002). ISBN 9780830826957.</ref>

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

As indicated by the name "Christianity," the focus of a Christian's life is a firm belief in [[Jesus]] as the Son of God and the ''[[Messiah]]'' or ''[[Christ]]''. The title "Messiah" comes from the [[Hebrew language|Hebrew]] word מָשִׁיחַ (''māšiáħ'') meaning ''anointed one''. The Greek translation {{polytonic|''Χριστός''}} (''Christos'') is the source of the English word [[Christ (title)|''Christ'']].<ref>McGrath, Alister E. ''Christianity:An Introduction''. Pp 4-6. Blackwell Publishing (2006). ISBN 1405108991.</ref>[[Image:Vladimirskaya.jpg|thumb|200px|left|A depiction of Jesus and Mary, the [[Theotokos of Vladimir]] (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 [[Messianic prophecies of Jesus|messianic prophecies]] of the [[Old Testament]]. The Christian concept of the Messiah differs significantly from [[Jewish Messiah|the contemporary Jewish concept]]. The core Christian belief is that, through [[Death and Resurrection of Jesus|the death and resurrection of Jesus]], [[original sin|sinful]] humans can be reconciled to God and thereby are offered salvation and the promise of [[Immortality|eternal life]].<ref>Metzger, Bruce M. and Michael Coogan, editors. ''Oxford Companion to the Bible''. Pp 513, 649. Oxford University Press (1993). ISBN 0195046455.</ref>

While there have been theological disputes over the nature of Jesus, Christians generally believe that Jesus is [[Incarnation (Christianity)|God incarnate]] and "[[Hypostatic union|true God and true man]]" (or both fully divine and fully human). Jesus, [[Incarnation (Christianity)|having become fully human]] 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 [[Bible]], "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 [[Ascension of Jesus Christ|ascended to heaven]], 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 [[Second Coming|return again]]<ref>{{bibleverse||Acts|1:9-11}}</ref> to fulfil the rest of [[Messianic prophecy]] such as the [[Resurrection of the dead]], the [[Last Judgment]] and establishment of the physical [[Kingdom of God]].

According to the [[Gospel]]s of Matthew and Luke, Jesus was conceived by the [[Holy Spirit]] and [[Nativity of Jesus|born]] from [[Mary (mother of Jesus)|the Virgin Mary]]. Little of Jesus' childhood is recorded in the [[canonical Gospels]], however [[infancy Gospels]] were popular in antiquity. In comparison, his adulthood, especially the week before his death, are well documented in the Gospels contained within the New Testament. The Biblical accounts of Jesus' ministry include: [[Baptism of Jesus|his baptism]], [[Miracles attributed to Jesus|miracles]], preaching, [[Ministry of Jesus|teaching, and deeds]].

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

[[Image:Cristo Velázquez lou2.jpg|thumb|left|150px|The Crucifixion by Diego Velázquez (17th century)]]

Christians consider the resurrection of Jesus to be the cornerstone of their faith and the most important event in human history.<ref>[[Hank Hanegraaff|Hanegraaff, Hank]]. ''Resurrection: The Capstone in the Arch of Christianity''. Thomas Nelson (2000) IBSN 0849916437 .</ref> Within the body of Christian beliefs, the death and resurrection of Jesus are two core events on which much of Christian doctrine and theology depend. According to The [[New Testament]], [[Jesus]], the central figure of Christianity, was [[Crucifixion|crucified]], died, buried within a tomb, and resurrected three days later.<ref>{{bibleref|John|19:30–31|NIV}}, {{bibleref|Mark|16:1|NIV}}, {{bibleref|Mark|16:6|NIV}}</ref> The New Testament mentions several [[resurrection appearances of Jesus]] on different occasions to his [[twelve apostles]] and disciples, including "more than five hundred brethren at once", <ref>{{bibleref2|1Corinthians|15:6|NIV|1 Cor. 15:6}}</ref> before Jesus' [[Ascension of Jesus Christ|Ascension]]. These two events are essential doctrines of the Christian faith, and are commemorated by Christians during [[Good Friday]] and [[Easter]], particularly during the [[liturgical year|liturgical time]] of [[Holy Week]]. Arguments over death and resurrection claims occur at many religious [[debate]]s and [[interfaith|interfaith dialogues]].<ref>Lorenzen, Thorwald. ''Resurrection, Discipleship, Justice: Affirming the Resurrection Jesus Christ Today.'' Pg. 13. Smyth & Helwys (2003) ISBN 1573123994 .</ref>

As [[Paul the Apostle]], an early Christian covert, contended, "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, Bryan and William Johnsson, editors. ''The Essential Jesus''. Pacific Press (2002). ISBN 0816319294.</ref> The death and resurrection of Jesus are the most important events in [[Christian Theology]], as they form the point in scripture where Jesus gives his ultimate demonstration that he has power over life and death, thus he has the ability to give people [[eternal life]].<ref>{{bibleverse||John|3:16|NIV}}, {{bibleverse-nb||John|5:24|NIV}}, {{bibleverse-nb||John|6:39–40|NIV}}, {{bibleverse-nb||John|6:47|NIV}}, {{bibleverse-nb||John|10:10|NIV}}, {{bibleverse-nb||John|11:25–26|NIV}}, and {{bibleverse-nb||John|17:3|NIV}}.</ref> According to the [[Bible]], "God raised him from the dead,"<ref>{{bibleverse||Acts|2:24|NRSV}}, {{bibleverse||Romans|10:9|NRSV}}, {{bibleverse|1|Cor|15:15|NRSV}}, {{bibleverse||Acts|2:31–32|NRSV}}, {{bibleverse-nb||Acts|3:15|NRSV}}, {{bibleverse-nb||Acts|3:26|NRSV}}, {{bibleverse-nb||Acts|4:10|NRSV}}, {{bibleverse-nb||Acts|5:30|NRSV}}, {{bibleverse-nb||Acts|10:40–41|NRSV}}, {{bibleverse-nb||Acts|13:30|NRSV}}, {{bibleverse-nb||Acts|13:34|NRSV}}, {{bibleverse-nb||Acts|13:37|NRSV}}, {{bibleverse-nb||Acts|17:30–31|NRSV}}, {{bibleverse|1|Cor|6:14|NRSV}}, {{bibleverse|2|Cor|4:14|NRSV}}, {{bibleverse||Gal|1:1|NRSV}}, {{bibleverse||Eph|1:20|NRSV}}, {{bibleverse||Col|2:12|NRSV}}, {{bibleverse|1|Thess|1:10|NRSV}}, {{bibleverse||Heb|13:20|NRSV}}, {{bibleverse|1|Pet|1:3|NRSV}}, {{bibleverse-nb|1|Pet|1:21|NRSV}}</ref> he [[Ascension of Jesus Christ|ascended to heaven]], to the "right hand of God,"<ref>{{bibleverse||Mark|16:19|NRSV}}, {{bibleverse||Luke|22:69|NRSV}}, {{bibleverse||Acts|2:33|NRSV}}, {{bibleverse-nb||Acts|5:31|NRSV}}, {{bibleverse-nb||Acts|7:55–56|NRSV}}, {{bibleverse||Romans|8:34|NRSV}}, {{bibleverse||Eph|1:20|NRSV}}, {{bibleverse||Col|3:1|NRSV}}, {{bibleverse||Hebrews|1:3|NRSV}}, {{bibleverse-nb||Hebrews|1:13|NRSV}}, {{bibleverse-nb||Hebrews|10:12|NRSV}}, {{bibleverse-nb||Hebrews|12:2|NRSV}}, {{bibleverse|1|Peter|3:22|NRSV}}</ref> and will [[Second Coming|return again]]<ref>{{bibleverse||Acts|1:9–11|NRSV}}</ref> to fulfill the rest of [[Messianic prophecy]] such as the [[Resurrection of the dead]], the [[Last Judgment]] and establishment of the [[Kingdom of God]], see also [[Messianism]] and [[Messianic Age]].<ref>The '''Parousia''' is the term used in the Bible, see [http://www.blueletterbible.org/cgi-bin/strongs.pl?strongs=3952 Strong's G3952] for details, which includes the [[Joseph Henry Thayer|Thayer's]] Lexicon definition: "In the N.T. especially of ''the advent'', i.e.,the future, visible, ''return'' from heaven of Jesus, the Messiah, to raise the dead, hold the last judgment, and set up formally and gloriously the kingdom of God." According to the [[Bauer lexicon]]: "of Christ, and nearly always of his Messianic Advent in glory to judge the world at the end of this age."</ref>

Most Christians accept the New Testament story as a [[historical]] account of some kind of resurrection, which is central to their [[faith]]. Some modern scholars use the belief of Jesus' followers in the resurrection as a point of departure for establishing the continuity of the historical Jesus and the proclamation of the early church.<ref>Fuller, Reginald H. [[Reginald H. Fuller#The Foundations of New Testament Christology (1965)|''The Foundations of New Testament Christology'']]. Pg 11. Scribners (1965). ISBN 068415532X .</ref> Some [[Liberal Christianity|liberal Christians]] do not accept a literal bodily resurrection,<ref>A [[Jesus Seminar]] conclusion: "in the view of the Seminar, he did not rise bodily from the dead; the resurrection is based instead on [[vision hypothesis|visionary experiences]] of [[Simon Peter|Peter]], [[Paul of Tarsus|Paul]], and [[Mary Magdalene|Mary]]."</ref><ref>Funk, Robert. ''The Acts of Jesus: What Did Jesus Really Do?''. Polebridge Press (1998). ISBN 0060629789.</ref> seeing the story as richly symbolic and spiritually nourishing [[mythology|myth]]. A group known as the [[Gnosticism|Gnostics]] argued against its singular importance, as they had [[Gnosticism and the New Testament|differing views]] as to how the passages should be interpreted, many believing Jesus was [[docetism|never a human]] and so could not have died (see: [[Docetism]]). [[Carl Jung]] suggested that the crucifixion-resurrection story was the forceful spiritual symbol of, literally, God-as-[[Yahweh]] becoming God-as-[[Job (Biblical figure)|Job]].<ref>{{cite web | last =Jung | first =Carl
| authorlink =Carl Jung | coauthors = | title =The Answer to Job | work =The Portable Jung | publisher =Penguin |date=1971 | url =http://jmm.aaa.net.au/articles/4801.htm | format = | doi = | accessdate = 2007-12-31 }}</ref>

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

[[Soteriology]] is the branch of Christian [[doctrinal]] [[theology]] that deals with salvation through Jesus Christ.<ref>title
url {{cite web | last = | first = | authorlink = | coauthors =
| title =Soteriology | work =The American Heritage Dictionary of the English Language, Fourth Edition | publisher =Houghton Mifflin Company |date=2006 | url =http://dictionary.reference.com/browse/Soteriology | format = | doi = | accessdate =2007-12-31 }}</ref> Christians believe [[salvation]] is a gift by means of the [[Divine grace|unmerited grace of God]]. Christians believe that, through faith in Jesus, one can be saved from [[sin]] and eternal [[death]]. The crucifixion of Jesus is explained as an [[Atonement|atoning]] [[Sacrifice#Sacrifice in Christianity|sacrifice]], which, in the words of the [[Gospel of John]], "takes away the sins of the world." One's reception of salvation is related to [[justification (theology)|justification]].<ref>Metzger, Bruce M. and Michael Coogan, editors. ''Oxford Companion to the Bible''. Pg. 405 Oxford University Press (1993). ISBN 0-19-504645-5.</ref>

The operation and effects of grace are understood differently by different traditions. Roman Catholicism and Eastern Orthodoxy teach the necessity of the [[free will]] to cooperate with grace.<ref>Catechism of the Catholic Church, [http://www.vatican.va/archive/catechism/p3s1c3a2.htm Grace and Justification]</ref> [[Reformed theology]] places distinctive emphasis on grace by teaching that individuals are completely [[total depravity|incapable of self-redemption]], but the grace of God overcomes [[Irresistible grace|even the unwilling heart]].<ref>Westminster Confession, [http://www.pcanet.org/general/cof_chapvi-x.htm#chapx Chapter X];
[[Charles Spurgeon]], [http://www.spurgeon.org/calvinis.htm ''A Defense of Calvinism''].
</ref> [[Arminianism]] takes a synergistic approach while [[Lutheran]] doctrine teaches justification by grace alone through faith alone.<ref> [http://www.wlsessays.net/subjects/IJ/ijsubind.htm#Justification Richard D. Balge ''Martin Luther, Augustinian'']</ref>

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

[[Image:Andrej Rublëv 001.jpg|right|thumb|215px|The "Hospitality of Abraham" by Andrei Rublev: The three angels represent the three persons of God]]

==== Trinitarians ====
The term ''trinitarian'' denotes those Christians who hold to a belief in the concept of ''Trinity''. ''Trinity'' refers to the teaching within some branches and [[Christian denomination|denominations]] of Christianity that the one God is comprised of three distinct aspects or 'persons'; these being referred to as 'the Father' (the heavenly existence of God), 'the Son' (Jesus Christ - God's earthly incarnation as related in the Bible, and now held to coexist with the Father), and 'the Holy Spirit' (sometimes referred to as 'the Holy Ghost'). Together, these three persons are sometimes called the [[Godhead (Christianity)|Godhead]]<ref>J.N.D. Kelly, ''Early Christian Doctrines'' pp. 87-90</ref><ref>T. Desmond Alexander, ''New Dictionary of Biblical Theology'' pp. 514-515</ref><ref>Alister E. McGrath, ''Historical Theology'' p. 61.</ref>, although there is no single term in use in Scripture to denote the unified Godhead<ref>Metzger, Bruce M. and Michael Coogan, editors. ''Oxford Companion to the Bible''. Pg . 782 Oxford University Press (1993). ISBN 0-19-504645-5.</ref>. In the words of the [[Athanasian Creed]], an early statement of Christian belief, "the Father is God, the Son is God, and the Holy Spirit is God, and yet there are not three Gods but one God."<ref>J.N.D. Kelly, ''The Athanasian Creed'', NY: Harper and Row, 1964.</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 [[Perichoresis]]). The distinction lies in their relations, the Father being unbegotten (which is to say existing without having been created); the Son being eternal yet begotten of, or created by, the Father; and the Holy Spirit 'proceeding' from Father and (in Western theology) from the Son<ref>Vladimir Lossky; [[Loraine Boettner]]</ref>. Regardless of this apparent difference in their origins, the three 'persons' are each [[eternity|eternal]] and [[omnipotent]]. This is thought by Trinitarian Christians to be the revelation regarding God's nature which Jesus Christ came to deliver to the world, and is the foundation of their belief system.

The word ''trias'', from which ''trinity'' is derived, is first seen in the works of [[Theophilus of Antioch]]. He wrote of "the Trinity of God (the Father), His Word (the Son) and His Wisdom (Holy Spirit)"<ref>Theophilus of Antioch ''Apologia ad Autolycum'' II 15</ref>. The term may have been in use before this time. Afterwards it appears in [[Tertullian]]<ref>McManners, John. ''Oxford Illustrated History of Christianity''. Pg 50. Oxford University Press (1990) IBSN 0198229283.</ref><ref>Tertullian ''De Pudicitia'' chapter 21</ref>. In the following century the word was in general use. It is found in many passages of [[Origen]]<ref>McManners, John. ''Oxford Illustrated History of Christianity''. Pg 53. Oxford University Press (1990) IBSN 0198229283.</ref>.

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

[[Nontrinitarianism]] includes all [[Christian]] [[Christian theology|beliefs systems]] that reject the [[Trinity]], the [[doctrine]] that God is three distinct persons in one being. Various nontrinitarian views, such as [[adoptionism]] and [[Arianism]], existed before the Trinity was formally defined as doctrine in 325&nbsp;AD.<ref>{{cite web|url=http://www.ccel.org/ccel/harnack/dogma1.ii.iii.iii.html |title=History of Dogma|accessdate=2007-06-15|last=von Harnack|first=Adolf |authorlink=Adolf von Harnack|date=1894-03-01 |quote=[In the 2nd century,] Jesus was either regarded as the man whom God hath chosen, in whom the Deity or the Spirit of God dwelt, and who, after being tested, was adopted by God and invested with dominion, (Adoptian Christology); or Jesus was regarded as a heavenly spiritual being (the highest after God) who took flesh, and again returned to heaven after the completion of his work on earth (pneumatic Christology)}}</ref> Nontrinitarianism later appeared again in the [[Gnosticism]] of the [[Cathars]] in the 11th through 13th centuries, in the [[Age of Enlightenment]] of the 18th century, and in [[Restorationism]] during the 19th century. The nontrinitarian view was rejected by many early Christian [[bishop]]s such as [[Irenaeus]] and subsequently by the [[Ecumenical Council]]s.<ref>McManners, John. ''Oxford Illustrated History of Christianity''. Pg 35. Oxford University Press (1990) IBSN 0198229283.</ref> During the Reformation some nontrinitarians rejected these councils as spiritually tainted,<ref>MacCulloch, Diarmaid. ''The Reformation: A History''. Pp. 185-187. Viking Adult (2004) ISBN 0670032964</ref> though most Christians continued to accept the value of many of the councils.

[[Casper Schwenckfeld]] and [[Melchior Hoffman]] advanced the view that Christ was only divine and not human.<ref>R. Emmet McLaughlin ''Caspar Schwenckfeld, reluctant radical : his life to 1540'', New Haven : Yale University Press, 1986 ISBN 0-300-03367-2</ref><ref>Deppermann, Klaus. ''Melchior Hoffman: Social Unrest & Apocalyptic Vision in the Age of Reformation''. ISBN 0-567-08654-2</ref> [[Michael Servetus]] 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 [[Oneness Pentecostal]]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, [http://www.apostolic.net/biblicalstudies/father.htm ''Is Jesus God the Father?'']</ref> in this way they parallel ancient [[Sabellianism|Sabellians]].<ref> J. N. D. Kelly, ''Early Christian Doctrines'', p. 119-123</ref><ref>Robert Letham, ''The Holy Trinity: In Scripture, History, Theology, and Worship'', p. 97-98.</ref> [[The Church of Jesus Christ of Latter-day Saints|Latter-day Saints]] (commonly called [[Mormonism|Mormons]]) 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, thus making up one single [[Godhead (Latter Day Saints)|Godhead]]. They believe that the Father, like the Son, has a glorified physical body.<ref>''[[Doctrine and Covenants]]'' 130:22</ref>

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

Christianity regards the [[Bible]], a collection of [[Biblical canon|canonical]] books in two parts (the [[Old Testament]] and the [[New Testament]]), as authoritative. It is believed by Christians to have been written by human authors under the inspiration of the Holy Spirit, and therefore for many it is held to be the [[Biblical inerrancy|inerrant]] Word of God<ref>[[Catechism of the Catholic Church]], [http://www.vatican.va/archive/catechism/p1s1c2a3.htm#II ''Inspiration and Truth of Sacred Scripture'' (§105-108)]</ref><ref>Second Helvetic Confession, [http://www.creeds.net/reformed/helvetic/c01.htm ''Of the Holy Scripture Being the True Word of God'']</ref><ref>[[Chicago Statement on Biblical Inerrancy]], [http://www.reformed.org/documents/icbi.html ''online text'']</ref>. Protestant Christians believe that the Bible contains all [[Revelation|revealed truth]] necessary for salvation. This concept is known as [[Sola scriptura]]<ref>Keith Mathison ''The Shape of Sola Scriptura'' (2001)</ref>. The [[Books of the Bible|books]] that are considered canon in the Bible vary depending upon the denomination using or defining it. These variations are a reflection of the range of [[traditions]] and [[Ecumenical council|councils]] that have convened on the subject. The Bible always includes books of the Jewish scriptures, the [[Tanakh]], and includes additional books and reorganizes them into two parts: the books of the [[Old Testament]] primarily sourced from the Tanakh (with some variations), and the 27 books of the [[New Testament]] containing books originally written primarily in [[Greek language|Greek]]<ref>http://www.pcusa.org/101/101-bible.htm</ref>. The Roman Catholic and Orthodox canons include other books from the [[Septuagint]] Greek Jewish canon which Roman Catholics call [[Deuterocanonical books|Deuterocanonical]]<ref name="Canon">F.F. Bruce, ''The Canon of Scripture''; Catechism of the Catholic Church, [http://www.vatican.va/archive/catechism/p1s1c2a3.htm#IV, ''The Canon of Scripture'' § 120]</ref>. Protestants consider these books [[Biblical apocrypha|apocryphal]]. Some versions of the Christian Bible have a separate Apocrypha section for the books not considered canonical by the publisher<ref>Metzger, Bruce M. and Michael Coogan, editors. ''Oxford Companion to the Bible''. Pg . 39 Oxford University Press (1993). ISBN 0-19-504645-5.</ref> .

Campaigning to be a [[Restorationism|restoration]] of the Christian church<ref>Mormon.org, [http://www.mormon.org/mormonorg/eng/basic-beliefs/the-restoration-of-truth/heavenly-father-reveals-his-gospel-to-all ''Heavenly Father Reveals His Gospel To All'']</ref>, denominations of the [[Latter Day Saint movement]] are distinct from other forms of Christianity in that they consider the [[Book of Mormon]] holy scripture and comparable to the Bible<ref>The [[Church of Jesus Christ of Latter-day Saints]], [http://scriptures.lds.org/en/bm/introduction ''Book of Mormon, Introduction'']</ref>. [[The Church of Jesus Christ of Latter-day Saints]] considers the [[Doctrine and Covenants]] and the [[Pearl of Great Price (Mormonism)|Pearl of Great Price]] scriptural. Along with the Bible, these books are collectively called the ''[[Standard Works]]'' of the church<ref>The [[Church of Jesus Christ of Latter-day Saints]], [http://scriptures.lds.org ''The Scriptures, Internet Edition'']</ref>.

==== Interpretation ====
Though Christians largely agree on the content of the Bible, there is significant divergence in its interpretation, or [[exegesis]]. In antiquity, two schools of exegesis developed in [[Alexandria]] and [[School of Antioch|Antioch]]. Alexandrine interpretation, exemplified by [[Origen]], tended to read Scripture [[allegory|allegorically]], while Antiochene interpretation adhered to the literal sense, holding that other meanings (called ''theoria'') could only be accepted if based on the literal meaning.<ref>J.N.D. Kelly, ''Early Christian Doctrines'' pp. 69-78.</ref>

===== Roman Catholic =====
Roman Catholic theology distinguishes two senses of scripture: the literal and the spiritual.<ref> Catechism of the Catholic Church, [http://www.vatican.va/archive/catechism/p1s1c2a3.htm#III, ''The Holy Spirit, Interpreter of Scripture'' § 115-118]</ref>

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 [[Anagoge|anagogical]] (meaning mystical or spiritual) senses.

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

Roman Catholic theology adds other rules of interpretation which include:

* the injunction that all other senses of sacred scripture are based on the ''literal''<ref>Thomas Aquinas, [http://www.newadvent.org/summa/100110.htm "Whether in Holy Scripture a word may have several senses"]; cf. ''Catechism of the Catholic Church,'' [http://www.vatican.va/archive/catechism/p1s1c2a3.htm#III §116]</ref>
* that the historicity of the Gospels must be absolutely and constantly held<ref>[[Second Vatican Council]] [http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651118_dei-verbum_en.html ''Dei Verbum'' (V.19)]</ref>
* that scripture must be read within the "living Tradition of the whole Church"<ref> ''Catechism of the Catholic Church,'' [http://www.vatican.va/archive/catechism/p1s1c2a3.htm#III "The Holy Spirit, Interpreter of Scripture" § 113]</ref> and
* that "the task of interpretation has been entrusted to the bishops in communion with the successor of Peter, the [[Bishop of Rome]]"<ref>''Catechism of the Catholic Church,'' [http://www.vatican.va/archive/catechism/p1s1c2a2.htm#III "The Interpretation of the Heritage of Faith" § 85]</ref>

===== Protestant =====
Many Protestants stress the literal sense or [[historical-grammatical method]],<ref>R.C. Sproul, ''Knowing Scripture'' pp. 45-61; [[Greg Bahnsen]], [http://www.cmfnow.com/articles/pt173.htm ''A Reformed Confession Regarding Hermeneutics'' (art. 6)]</ref> even to the extent of rejecting other senses altogether. Other Protestant interpreters make use of typology.<ref>E.g., in his [http://eword.gospelcom.net/comments/matthew/mh/matthew1.htm commentary on Matthew 1] (§III.3) [[Matthew Henry]] interprets the twin-sons of Judah, Phares and Zara, as an allegory of the Gentile and [[Jewish Christians]]. For a contemporary treatment, see W. Edward Glenny, [http://www.biblicalstudies.org.uk/article_typology_glenny.html ''Typology: A Summary Of The Present Evangelical Discussion'']</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, [http://www.quodlibet.net/luther.shtml '' Martin Luther and Scripture'']</ref> And [[John Calvin]] wrote, "all who…follow the Holy Spirit as their guide, find in the Scripture a clear light."<ref>John Calvin, [http://www.ccel.org/c/calvin/comment3/comm_vol45/htm/vii.iv.iv.htm '' Commentaries on the Catholic Epistles'' 2 Peter 3:14-18]</ref> The Second Helvetic (Latin for "Swiss")<ref>http://mb-soft.com/believe/txh/helvconf.htm Article about Helvetic confessions</ref> Confession, composed by the pastor of the Reformed church in Zurich (successor to Protestant reformer [[Zwingli]]) was adopted as a declaration of doctrine by most European Reformed churches.<ref>Second Helvetic Confession, [http://www.creeds.net/reformed/helvetic/c02.htm ''Of Interpreting the Holy Scriptures; and of Fathers, Councils, and Traditions'']</ref> 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>[d]</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 [[Christology|Christological]] controversies of the [[4th century|fourth]] and [[5th century|fifth centuries]] to become statements of faith.

{{wikisource|Apostles Creed}}

The [[Apostles Creed]] (''Symbolum Apostolorum'') was developed between the second and ninth centuries. It is the most popular creed used in worship by Western Christians. Its central doctrines are those of the Trinity and God the Creator. Each of the doctrines found in this creed can be traced to statements current in the apostolic period. The creed was apparently used as a summary of Christian doctrine for baptismal candidates in the churches of Rome.<ref>Jaroslav Pelikan and Valerie Hotchkiss, editors. ''Creeds and Confessions of Faith in the Christian Tradition]''. Yale University Press 2003 ISBN 0300093896.</ref>
{{wikisource|Nicene Creed}}

The [[Nicene Creed]], largely a response to [[Arianism]], was formulated at the Councils of [[First Council of Nicaea|Nicaea]] and [[First Council of Constantinople|Constantinople]] in 325 and 381 respectively,<ref> Catholics United for the Faith, [http://www.cuf.org/faithfacts/details_view.asp?ffID=191 "We Believe in One God"]; ''Encyclopedia of Religion,'' "Arianism"</ref> and ratified as the universal creed of Christendom by the [[Council of Ephesus]] in 431.<ref name="ephesus">{{ws|"[[s:Catholic Encyclopedia (1913)/Council of Ephesus|Council of Ephesus]]" in the 1913 ''Catholic Encyclopedia''}}</ref>

The [[Chalcedonian Creed]], developed at the [[Council of Chalcedon]] in 451,<ref> [[Matt Slick]], [http://www.carm.org/creeds/chalcedonian.htm ''Chalcedonian Creed'']; [[History of Christianity|Christian History]] Institute, [http://chi.gospelcom.net/DAILYF/2003/10/daily-10-08-2003.shtml ''First Meeting of the Council of Chalcedon'']</ref>
though not accepted by the [[Oriental Orthodox]] Churches,<ref>[[British Orthodox Church]], [http://www.britishorthodox.org/113e.php ''The Oriental Orthodox Rejection of Chalcedon'']</ref> taught Christ "to be acknowledged in two natures, inconfusedly, unchangeably, indivisibly, inseparably": one divine and one human, and that both natures are perfect but are nevertheless [[Hypostatic union|perfectly united into one person]].<ref>Pope Leo I, [http://www.dailycatholic.org/history/4ecumen2.htm Letter to Flavian'']</ref>

The [[Athanasian Creed]], received in the western Church as having the same status as the Nicene and Chalcedonian, says: "We worship one God in Trinity, and Trinity in Unity; neither confounding the Persons not dividing the Substance."<ref>{{ws|"[[s:Catholic Encyclopedia (1913)/Athanasian Creed|Athanasian Creed]]" in the 1913 ''Catholic Encyclopedia''}}</ref>

Most Catholics, Protestants, and Orthodox accept the creeds.<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> [[Restorationists]] oppose the use of creeds.<ref>[http://www.appiusforum.com/restoration.html "The History of the Church"], Howard A. White</ref>

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

Most Christians believe that upon bodily death the [[soul]] experiences the [[particular judgment]] and is either rewarded with eternal [[heaven]] or condemned to an eternal [[hell]]. 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 [[penance]], undergo purification in [[purgatory]] to achieve the holiness necessary for entrance into heaven. At the [[Second Coming|last coming of Christ]], the ''eschaton'' or [[eschatology|end of time]], all who have died will be [[Resurrection of the dead|resurrected bodily from the dead]] for the [[Last Judgement]], whereupon Jesus will fully establish the [[Kingdom of God]] in fulfillment of [[Bible prophecy|scriptural prophecies]].<ref name="res"> [[Thomas Aquinas]], [http://www.newadvent.org/summa/5.htm ''Summa Theologicum, Supplementum Tertiae Partis''] questions 69 through 99</ref><ref>{{cite web | last =Calvin | first =John | authorlink = | coauthors = | title =Institutes of the Christian Religion, Book Three, Ch. 25 | work = | publisher =www.reformed.org | date = | url =http://www.reformed.org/books/institutes/books/book3/bk3ch25.html | format = | doi = | accessdate =2008-01-01 }}</ref>

Some groups do not distinguish a particular judgment from the [[general judgment]] at the end of time, teaching instead that [[Soul sleep|souls remain in stasis]] until this time.<ref name="spitz">Spitz, Lewis, ''The Protestant Reformation''. Concordia Publishing House (2003) ISBN 0570033209.</ref> These groups, and others that do not believe in the [[intercession]] of saints, generally do not employ the word "saint" to describe those in heaven. [[Universal reconciliation|Universalists]] hold that eventually all will experience salvation, thereby rejecting the concept of an eternal hell for those who are not saved.

== Worship ==
[[Image:Bloch-SermonOnTheMount.jpg|thumb|300px|right|[[Christians]] believe that [[Jesus]] is the mediator of the [[New Covenant]]. His famous [[Sermon on the Mount]] is considered by many Christian scholars to be the [[Typology (theology)|antitype]] of the proclamation of the [[Ten Commandments|Old Covenant]] by [[Moses]] from [[Mount Sinai]].]]
[[Justin Martyr]] described 2nd century Christian [[liturgy]] in his ''[[First Apology]]'' (''c''. 150) to [[Roman Emperor|Emperor]] [[Antoninus Pius]], and his description remains relevant to the basic structure of Christian liturgical worship:

[[Image:Thebible33.jpg|200px|left|thumb|The Holy Bible, [[Crucifix]], and [[Rosary]]]]

: "And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability, and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons. And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need."<ref>Justin Martyr, [http://www.earlychristianwritings.com/text/justinmartyr-firstapology.html ''First Apology''] §LXVII</ref>

Thus, as Justin described, Christians assemble for communal worship on Sunday, the day of the resurrection, though other liturgical practices often occur outside this setting. Scripture readings are drawn from the Old and New Testaments, but especially the Gospels. Often these are arranged on an [[annual cycle]], using a book called a [[lectionary]]. Instruction is given based on these readings, called a [[sermon]], or homily. There are a variety of congregational [[prayer]]s, including thanksgiving, confession, and intercession, which occur throughout the service and take a variety of forms including recited, responsive, silent, or sung. The [[Lord's Prayer]], or Our Father, is regularly prayed. The [[Eucharist]] (called [[Holy Communion]], or the [[Eucharist|Lord's Supper]]) is the part of liturgical worship that consists of a consecrated meal, usually bread and wine. Justin Martyr described the Eucharist:

{{cquote|"And this food is called among us Eukaristia [the Eucharist], of which no one is allowed to partake but the man who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined. For not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Saviour, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh."<ref>Justin Martyr, [http://www.earlychristianwritings.com/text/justinmartyr-firstapology.html ''First Apology''] §LXVII</ref>}}

Some [[Christian denominations]] view communion as indicating those who are already united in the church, restricting participation to their members not in a state of [[mortal sin]] ([[closed communion]]). Most other churches view communion as a means to unity, rather than an end, and invite all Christians or even anyone to participate ([[open communion]]). In some denominations, participation is decided by prior arrangement with a church leader.

Some groups depart from this traditional liturgical structure. A division is often made between "[[High church|High]]" [[church service]]s, characterized by greater solemnity and ritual, and "[[Low church|Low]]" services, but even within these two categories there is great diversity in forms of worship. [[Seventh-day Adventists]] meet on Saturday (the original [[Sabbath in Christianity|Sabbath]]), while others do not meet on a weekly basis. [[Charismatic movement|Charismatic]] or [[Pentecostal]] congregations may spontaneously feel led by the Holy Spirit to action rather than follow a formal order of service, including spontaneous prayer. [[Society of Friends|Quakers]] sit quietly until moved by the Holy Spirit to speak. Some [[Evangelicalism|Evangelical]] services resemble concerts with [[Christian rock|rock and pop music]], dancing, and use of multimedia. For groups which do not recognize a priesthood distinct from ordinary believers the services are generally lead by a [[minister of religion|minister]], [[preacher]], or [[pastor]]. Still others may lack any formal leaders, either in principle or by local necessity. Some churches use only [[a cappella]] music, either on principle (e.g. many [[Churches of Christ]] object to the use of instruments in worship) or by tradition (as in Orthodoxy).

Worship can be varied for special events like [[baptism]]s or [[wedding]]s in the service or significant [[Calendar of saints|feast days]]. In the [[Early Christianity|early church]] Christians and those yet to complete initiation would separate for the Eucharistic part of the worship. In many churches today, adults and children will separate for all or some of the service to receive age-appropriate teaching. Such children's worship is often called [[Sunday school]] or [[Sabbath School|Sabbath school]] (Sunday schools are often held before rather than during services).

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

[[Image:Fractio-panis1.JPG|right|thumb|200px|The [[Eucharist]]]]
In [[Christian]] belief and practice, a '''sacrament''' is a [[rite]], instituted by Christ, that mediates [[divine grace|grace]], constituting a [[Sacred Mysteries|sacred mystery]]. The term is derived from the [[Latin]] word ''sacramentum'', which was used to translate the Greek word for ''mystery''.<ref name="ODCC1435">{{cite book | last = | first = | authorlink = | coauthors = F. L. Cross (Editor), E. A. Livingstone (Editor) | title =The Oxford Dictionary of the Christian Church, 3rd edition | publisher =Oxford University Press |date=13 March 1997 | location =USA | pages =1435-6 | url = | doi = | id = | isbn = 0&ndash;19&ndash;211655&ndash;X}}</ref> 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" />

The most conventional functional definition of a sacrament is that it is an outward sign, instituted by Christ, that conveys an inward, spiritual grace through Christ. The two most widely accepted sacraments are [[Baptism]] and the [[Eucharist]], however, the majority of Christians recognize seven Sacraments or Divine Mysteries : [[Baptism]], [[Confirmation (Christian sacrament)|Confirmation]] ([[Chrismation]] in the [[Orthodox Church|Orthodox]] tradition), and the [[Eucharist]], [[Holy Orders]], [[Confession|Reconciliation of a Penitent]] (confession), [[Anointing of the Sick]], and [[Christian views of marriage|Matrimony]].<ref name="ODCC1435" /> Taken together, these are the [[Seven Sacraments]] as recognised by churches in the [[High church]] tradition - notably [[Sacraments of the Catholic Church|Roman Catholic]], [[Orthodox Church|Eastern Orthodox]], [[Oriental Orthodox]], [[Independent Catholic Churches|Independent Catholic]], [[Old Catholic]] and some [[Anglican sacraments|Anglican]]s. Most other denominations and traditions typically affirm only Baptism and Eucharist as sacraments, while some Protestant groups, such as the Quakers, reject sacramental theology.<ref name="ODCC1435" /> Some [[Christian denominations]] who believe these rites do not communicate grace prefer to call them ''[[Ordinance (Christian)|ordinances]]''.

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

Roman Catholics, Anglicans, Eastern Christians, and traditional Protestant communities frame worship around a [[Liturgical year|liturgical calendar]]. This includes [[Holy Day of Obligation|holy days]], such as [[Solemnity|solemnities]] which commemorate an event in the life of Jesus or the [[saint]]s, periods of [[fasting]] such as [[Lent]], and other pious events such as [[memoria]] or lesser festivals commemorating saints. Christian groups that do not follow a liturgical tradition often retain certain celebrations, such as [[Christmas]], [[Easter]] and [[Pentecost]]. A few churches make no use of a liturgical calendar.<ref>Hickman, Hoyt L., et al. ''Handbook of the Christian Year''. Abingdon Press (1986). ISBN 0-687-16575-X</ref>

=== Symbols ===
{{main|Christian symbolism}}

[[Image:Ephesus IchthysCrop.jpg|thumb|right|An early circular [[ichthys]] symbol, created by combining the Greek letters ΙΧΘΥΣ into a wheel. [[Ephesus]], Asia Minor.]]

The [[Christian cross|cross]], which is today one of the most widely recognised symbols in the world, was used as a Christian symbol from the earliest times.<ref>http://www.ccel.org/fathers2/ANF-04/anf04-34.htm</ref><ref>Minucius Felix speaks of the cross of Jesus in its familiar form, likening it to objects with a crossbeam or to a man with arms outstretched in prayer ([http://www.ccel.org/fathers2/ANF-04/anf04-34.htm#P5713_906729 Octavius of Minucius Felix,] chapter XXIX).</ref> In his book ''De Corona'', written in the year 204, Tertullian 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" ([http://www.ccel.org/ccel/schaff/anf03.iv.vi.iii.html ''De Corona'', chapter 3])</ref> Although the cross was known to the early Christians, the [[crucifix]], did not appear in use until the fifth century.<ref name="soc">Dilasser, Maurice. ''The Symbols of the Church'' (1999). Collegeville, MN: Liturgical Press, hardcover: ISBN 0-8146-2538-x</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">{{cite web | last = Hassett | first =Maurice | authorlink = | coauthors = | title =Symbolism of the Fish | work =Catholic Encyclopedia | publisher =Robert Appleton Company |date=1912 | url =http://www.newadvent.org/cathen/06083a.htm | format = | doi = | accessdate = 2007-11-26 }}</ref> Its popularity among Christians was due principally, it would seem, to the famous acrostic consisting of the initial letters of five Greek words forming the word for fish (Ichthys), which words briefly but clearly described the character of Christ and the claim to worship of believers: ''Iesous Christos Theou Yios Soter'', meaning, ''Jesus Christ, Son of God, Saviour''.<ref name="cefish" />

Christians from the very beginning adorned their [[catacombs|tombs]] with paintings of Christ, of the saints, of scenes from the Bible and allegorical groups. The catacombs are the cradle of all Christian art. The first Christians had no prejudice against images, pictures, or statues. The idea that they must have feared the danger of idolatry among their new converts is disproved in the simplest way by the pictures even statues, that remain from the first centuries.<ref name="ceimage">{{cite web | last =Fortescue | first =Adrian | authorlink = | coauthors = | title =Veneration of Images | work =Catholic Encyclopedia | publisher =Robert Appleton Company |date=1912 | url =http://www.newadvent.org/cathen/07664a.htm | format = | doi = | accessdate = 2007-11-26 }}</ref> Other major Christian symbols include the [[Chrismon|chi-rho monogram]], the [[dove]] (symbolic of the Holy Spirit), the sacrificial lamb (symbolic of Christ's sacrifice), the [[vine]] (symbolising the necessary connectedness of the Christian with Christ) and many others. These all derive from the writings found the New Testament.<ref name="soc" />

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

[[Image:Ignatius.jpg|thumb|right|[[Martyr]]dom of [[Ignatius of Antioch|St. Ignatius]], bishop of Antioch appointed by [[St. Peter]].]]

===Early Church and Christological Councils ===
The Christian Church traces its history to [[Jesus]] and the [[Twelve Apostles]], and saw the early [[bishop]]s of the Church as the successors of the Apostles in general. Central to the doctrines of the Roman Catholic, Orthodox and Anglican Churches is [[Apostolic Succession]], the belief that the [[bishop]]s are the spiritual successors of the original twelve apostles, through the historically unbroken chain of consecration.

From the beginning, Christians were subject to various [[Persecution of Christians|persecutions]]. This involved even death for Christians such as [[Stephen]]<ref>{{bibleverse||Acts|7:59}}</ref> and [[James, son of Zebedee]].<ref>{{bibleverse-nb||Acts|12:2}}</ref> Larger-scale persecutions followed at the hands of the authorities of the [[Roman Empire]], beginning with the year 64, when, as reported by the [[Roman Empire|Roman]] historian [[Tacitus]], the [[Emperor Nero]] blamed them for that year's [[great Fire of Rome]]. According to Church tradition, it was under Nero's persecution that early Church leaders [[St. Peter|Peter]] and [[Paul of Tarsus|Paul]] were each martyred in [[Rome]]. Further widespread [[Persecution of early Christians by the Romans|persecutions]] of the Church occurred under nine subsequent Roman emperors including [[Domitian]], [[Decius]] and [[Diocletian]]. From the year 150, Christian teachers began to produce theological and "apologetic" works aimed at defending the faith. These authors are known as the [[Church Fathers]], and study of them is called Patristics. Notable early Fathers include [[Ignatius of Antioch]], [[Polycarp]], [[Justin Martyr]], [[Irenaeus]], [[Tertullian]], [[Clement of Alexandria]] and [[Origen]].

Christianity was legalized in the fourth century, when [[Constantine I]] issued the [[Edict of Milan]] in 313. Constantine was instrumental in the convocation of the [[First Council of Nicaea]] in 325, which sought to address the [[Arianism|Arian]] heresy and formulated the [[Nicene Creed]], which is still currently used by the [[Roman Catholic Church]], [[Eastern Orthodoxy]], [[Anglican Communion]], and many [[Protestant]] churches.<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>

On [[27 February]] [[380]], Emperor [[Theodosius I]] enacted a law establishing Catholic Christianity as the official religion of the Roman Empire and ordering others to be called heretics.<ref>"It is our desire that all the various nations which are subject to our clemency and moderation should continue to the profession of that religion which was delivered to the Romans by the divine Apostle Peter, as it has been preserved by faithful tradition and which is now professed by the Pontiff Damasus and by Peter, Bishop of Alexandria, a man of apostolic holiness. ... We authorize the followers of this law to assume the title Catholic Christians; but as for the others, since in our judgment they are foolish madmen, we decree that they shall be branded with the ignominious name of heretics, and shall not presume to give their conventicles the name of churches."
{{cite web |title=Theodosian Code XVI.i.2 |url=http://www.fordham.edu/halsall/source/theodcodeXVI.html |work=Medieval Sourcebook: Banning of Other Religions |first=Paul |last=Halsall |year=1997 |month=June |publisher=Fordham University |accessdate=2006-09-19}}</ref> This period of history was also marked by the inauguration of a series of Ecumenical (worldwide) Christological Councils which established and formally codified critical elements of the theology of the Church. In 382, the [[Council of Rome]] set the Canon of the Bible, listing the accepted books of the [[Old Testament]] and the [[New Testament]]. Also, the [[Council of Ephesus]] in 431 declared that Jesus existed both as fully Man and fully God simultaneously, clarifying his status in the [[Trinity]]. The meaning of the Nicene Creed was also declared a permanent doctrine of the Church.

===Medieval period===
In 452, [[Pope Leo I|Pope Leo the Great]] met [[Attila the Hun]], and dissuaded him from sacking Rome.<ref>Gonzalez, Justo L. 'The Story of Christianity: The Early Church to the Dawn of the Reformation'(c) 1984 HarperCollins Publishers, New York, NY, p 243.</ref> However, in 476, the last Roman Emperor, Romulus Augustus was deposed.<ref>Gonzalez, Justo L. 'The Story of Christianity: The Early Church to the Dawn of the Reformation'(c) 1984 HarperCollins Publishers, New York, NY, p 243.</ref> Following the fall of the Roman Empire in the west, the church entered into a long period of missionary activity and expansion among the former barbarian tribes. Catholicism spread among the [[Germanic peoples]] (initially in competition with Arianism<ref>Gonzalez, Justo L. 'The Story of Christianity: The Early Church to the Dawn of the Reformation'(c) 1984 HarperCollins Publishers, New York, NY, p 238.</ref>), the [[Celts]], the [[Slavic peoples]]; the [[Vikings]] and other [[Scandinavia]]ns; the [[Hungarians]], the [[Baltic peoples]] and the [[Finns]]. The rise of [[Islam]] from 630 onwards, took the formerly Christian lands of the Levant, North Africa and much of Spain out of Christian control<ref>Gonzalez, Justo L. 'The Story of Christianity: The Early Church to the Dawn of the Reformation'(c) 1984 HarperCollins Publishers, New York, NY, pp 248-250.</ref>. In 480, [[St. Benedict]] set out his Monastic Rule, establishing a system of regulations for the foundation and running of [[monasteries]]<ref>Gonzalez, Justo L. 'The Story of Christianity: The Early Church to the Dawn of the Reformation'(c) 1984 HarperCollins Publishers, New York, NY, pp 238-242.</ref>. [[Monasticism]] became a powerful force throughout Europe<ref>Gonzalez, Justo L. 'The Story of Christianity: The Early Church to the Dawn of the Reformation'(c) 1984 HarperCollins Publishers, New York, NY, p 238.</ref>, and gave rise to many early centers of learning, most famously in [[Ireland]], [[Scotland]] and [[Gaul]], contributing to the [[Carolingian Renaissance]] of the 9th century.

The [[Middle Ages]] brought about major changes within the church. [[Pope Gregory the Great]] dramatically reformed ecclesiastical structure and administration.<ref>Gonzalez, Justo L. 'The Story of Christianity: The Early Church to the Dawn of the Reformation'(c) 1984 HarperCollins Publishers, New York, NY, p 244-247</ref> In the early 8th century, [[iconoclasm]] became a divisive issue, when it was sponsored by the [[Byzantium|Byzantine]] emperors.<ref>Gonzalez, Justo L. 'The Story of Christianity: The Early Church to the Dawn of the Reformation'(c) 1984 HarperCollins Publishers, New York, NY, p 260</ref> The popes challenged imperial power and preserved the use of images outside the empire. The Second Ecumenical Council of Nicaea (787) finally pronounced in favour of icons.<ref>Gonzalez, Justo L. 'The Story of Christianity: The Early Church to the Dawn of the Reformation'(c) 1984 HarperCollins Publishers, New York, NY, p 260.</ref> In the early 10th century, western monasticism was further rejuvenated through the leadership of the great Benedictine monastery of [[Cluny]].<ref>Gonzalez, Justo L. 'The Story of Christianity: The Early Church to the Dawn of the Reformation'(c) 1984 HarperCollins Publishers, New York, NY, pp 278-281.</ref>

====High Middle Ages====
In the west, from the 11th century onward, older cathedral schools developed into [[universities]] (see [[University of Paris]], [[University of Oxford]], and [[University of Bologna]].) Originally teaching only [[theology]], these steadily added subjects including [[medicine]], [[philosophy]] and [[law]], becoming the direct ancestors of modern western institutions of learning.<ref>Gonzalez, Justo L. 'The Story of Christianity: The Early Church to the Dawn of the Reformation'(c) 1984 HarperCollins Publishers, New York, NY, pp 305, 312, 314-15.</ref>

Accompanying the rise of the "new towns" throughout Western Europe, [[mendicant order]]s were founded, bringing the [[Consecrated life (Catholic Church)|consecrated religious life]] out of the monastery and into the new urban setting. The two principal mendicant movements were the [[Franciscans]]<ref>Gonzalez, Justo L. 'The Story of Christianity: The Early Church to the Dawn of the Reformation'(c) 1984 HarperCollins Publishers, New York, NY, pp 303-307, 310-11, 384-386.</ref> and the [[Dominican Order|Dominicans]]<ref>Gonzalez, Justo L. 'The Story of Christianity: The Early Church to the Dawn of the Reformation'(c) 1984 HarperCollins Publishers, New York, NY, pp 305, 310-11, 316-317.</ref> founded by [[St. Francis]] and [[St. Dominic]] respectively. Both orders made significant contributions to the development of the great universities of Europe. Another new order were the [[Cistercians]], whose large isolated monasteries spearheaded the settlement of former wilderness areas. In this period church building and ecclesiastical architecture reached new heights, culminating in the orders of [[Romanesque]] and [[Gothic architecture]] and the building of the great European cathedrals.<ref>Gonzalez, Justo L. 'The Story of Christianity: The Early Church to the Dawn of the Reformation'(c) 1984 HarperCollins Publishers, New York, NY, pp 321-323, 365-66.</ref>

[[Image:CouncilofClermont.jpg|thumb|right|180px|[[Pope Urban II]] at the [[Council of Clermont]], where he preached the [[First Crusade]].]]
From 1095 under the pontificate of [[Urban II]], the [[Crusades]] were launched.<ref>Gonzalez, Justo L. 'The Story of Christianity: The Early Church to the Dawn of the Reformation'(c) 1984 HarperCollins Publishers, New York, NY, pp 292-300.</ref> These were a series of military campaigns in the [[Holy Land]] and elsewhere, initiated in response to pleas from the Byzantine Emperor [[Alexios I]] for aid against [[Turkish people|Turkish]] expansion. The crusades ultimately failed to stifle [[Islam]]ic aggression and even contributed to Christian enmity with the sacking and occupation of [[Constantinople]] during the [[Fourth Crusade]].<ref>Riley-Smith, Jonathan. ''The Oxford History of the Crusades'' New York:Oxford University Press, 1999.</ref>

Beginning around 1184, following the crusades brought about by the [[Cathars|Cathar]] heresy,<ref>Gonzalez, Justo L. 'The Story of Christianity: The Early Church to the Dawn of the Reformation'(c) 1984 HarperCollins Publishers, New York, NY, pp 300, 304-305.</ref> various institutions broadly referred to as the [[Inquisition]], were established aimed at suppressing [[heresy]] and securing religious and doctrinal unity within Christianity through [[religious conversion|conversion]], and prosecution, of alleged heretics.<ref>Gonzalez, Justo L. 'The Story of Christianity: The Early Church to the Dawn of the Reformation'(c) 1984 HarperCollins Publishers, New York, NY, pp 310, 383, 385, 391.</ref>

====East-West Schism====
{{Main|East-West Schism}}

Over a period stretching from the seventh to the fourteenth centuries, the church underwent a gradual [[schism (religion)|schism]] that divided it into a Western (Latin) branch, generally known as the Roman Catholic Church, and an Eastern (Greek) branch, which has become known as the [[Eastern Orthodox Church|Orthodox Church]]. These two churches disagree on a number of administrative, liturgical, and doctrinal issues, most notably [[papal primacy|papal primacy of jurisdiction]].<ref>[http://www.orthodoxinfo.com/general/greatschism.aspx The Great Schism: The Estrangement of Eastern and Western Christendom]</ref>

The [[Second Council of Lyon]] (1274) and the [[Council of Florence]] (1439) attempted to reunite the churches, but in both cases the Orthodox refused to ratify the decisions and the two principal churches remain in schism to the present day.

=== Reformation and Counter-Reformation ===
{{Main|Protestant Reformation}}
{{See Also|Catholic Reformation}}
The 15th-century [[Renaissance]] brought about a renewed interest in ancient and classical learning, and a re-examination of accepted beliefs. The discovery of the Americas by [[Christopher Columbus]] in 1492 brought about a new wave of missionary activity as the church sought to spread the faith throughout the colonies. Another major schism, the [[Protestant Reformation|Reformation]], resulted in the splintering of the [[Western Christian Church]] into several [[Christian denominations]].<ref name="Simon-120-121">{{cite book |first=Edith |last=Simon |title=Great Ages of Man: The Reformation |pages=Pg. 7 |publisher=Time-Life Books |year=1966 |isbn=0662278208}}</ref> On [[31 October]] [[1517]] [[Martin Luther]] posted his [[95 Theses]], which protested key points of Roman Catholic [[doctrine]] as well as the sale of [[indulgences]]. Others like [[Zwingli]] and [[Calvin]] critiqued Roman Catholic teaching and worship even more. These challenges developed into the movement called the [[Protestant Reformation]], which repudiated issues included the [[papal primacy|primacy of the pope]], [[clerical celibacy]], the [[seven sacraments]], the [[eucharist]], and various other doctrines and practices.<ref name="Simon">{{cite book |first=Edith |last=Simon |title=Great Ages of Man: The Reformation |pages=Pp. 39, 55-61 |publisher=Time-Life Books |year=1966 |isbn=0662278208}}</ref> The [[English Reformation|Reformation in England]] accelerated in 1534,<ref>Schama states that Henry's reforms were "a reformation but not the Protestant Reformation."</ref> when the [[English Parliament]] passed the [[Act of Supremacy]] making the [[King of England]] [[Supreme Head]] of the [[Church of England]]. Beginning in 1536, the monasteries throughout England, [[Wales]], and [[Ireland]] were [[Dissolution of the monasteries|dissolved]]. [[Pope Paul III]] then [[excommunicate]]d [[King Henry VIII]] in 1538, beginning what would become a decisive schism between [[See of Rome|Rome]] and [[Anglican Communion|Canterbury]].<ref name="Schama">Schama, Simon. ''A History of Britain''. Pp. 306-10. Hyperion (2000). ISBN 0-7868-6675-6.</ref>

The [[Counter-Reformation]], or Catholic Reformation, is the name given to the response of the Roman Catholic Church to the challenge of Protestantism. The [[Council of Trent]] clarified and reasserted Roman Catholic doctrine. During the following centuries, competition between Roman Catholicism and Protestantism became deeply entangled with political struggles among European states.<ref name="Simon3">{{cite book |first=Edith |last=Simon |title=Great Ages of Man: The Reformation |pages=Pp. 109-120 |publisher=Time-Life Books |year=1966 |isbn=0662278208}}</ref> Meanwhile, partly from missionary zeal, but under the impetus of [[Colonialism|colonial expansion]] by the European powers, Christianity spread to the Americas, Oceania, [[East Asia]], and [[sub-Saharan Africa]].

=== Christianity in the Modern Era ===
In the [[Modern Era]], Christianity was confronted with various forms of [[skepticism]] and with certain modern [[Ideology|political ideologies]] such as [[liberalism]], [[nationalism]], and [[socialism]]. This included the [[anti-clericalism]] of the French Revolution, the Spanish Civil War, and general hostility of Marxist movements, especially [[Russian Revolution (1917)|the Russian Revolution]].

With an estimated number of adherents that ranges between 1.5 billion<ref name="Adherents.com Christians">[http://www.adherents.com/Na/Na_173.html Adherents.com &ndash; Number of Christians in the world]</ref> and 2.1 billion,<ref name="Adherents.com Christians"/> split into around 34,000 separate [[Christian denominations|denominations]], Christianity is the [[major religious groups|world's largest religion]].<ref name="Adherents - Religion Sizes">{{cite web|url = http://www.adherents.com/Religions_By_Adherents.html| title = Major Religions Ranked by Size|publisher = Adherents|accessdate = 2007-12-31}}</ref> The Christian share of the world's population has stood at around 33 per cent for the last hundred years. This masks a major shift in the demographics of Christianity; large increases in the developing world have been accompanied by substantial declines in the developed world, mainly in Europe and North America.<ref>Werner Ustorf, "A missiological postscript", in Hugh McLeod, Werner Ustorf (editors), ''The Decline of Christendom in Western Europe, 1750-2000'', Cambridge University Press (2003), 219-220.</ref> On current projections, by 2050 only about one-fifth of the world's Christians will be non-Hispanic whites.<ref>Philip Jenkins, ''The Next Christendom: The Coming of Global Christianity'', Oxford University Press US (2002), page 3.</ref> It is still the predominant religion in [[Europe]], the [[Americas]], the [[Philippines]], and [[Southern Africa]].<ref>[http://www.britannica.com/eb/table?tocId=9394911 Encyclopedia Britannica] table of religions, by region; retrieved November 2007</ref> However it is declining in some areas including [[Oceania]] ([[Australia]] and [[New Zealand]]), [[Great Britain]],<ref>[http://www.ekklesia.co.uk/news/uk/061223/christendom New UK opinion poll shows continuing collapse of 'Christendom']</ref> [[France]], [[Germany]], the [[Western United States|Western]] and [[Northern United States|Northern]] portions of the [[United States]], and the [[Middle East]],<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>[http://news.bbc.co.uk/2/hi/middle_east/4499668.stm BBC NEWS - Guide: Christians in the Middle East]</ref><ref>[http://www.chron.com/disp/story.mpl/world/4425100.html Is Christianity dying in the birthplace of Jesus?]</ref> and in [[Asia]] it remains a minority religion.

==== Present Day Christian Divisions====
{{main|Christian denomination}}
[[Image:Nicaea icon.jpg|right|thumb|An icon depicting the [[First Council of Nicaea]]]]

There is a diversity of [[doctrine]]s and practices among groups calling themselves Christian. These groups are sometimes classified under [[Christian denomination|denomination]]s, though for theological reasons many groups reject this classification system.<ref>S. E. Ahlstrom characterized [[denominationalism]] in America as "a virtual ecclesiology" that "first of all repudiates the insistences of the Roman Catholic church, the churches of the 'magisterial' Reformation, and of most sects that they alone are the true Church." Ahlstrom p. 381. For specific citations, on the Roman Catholic Church see the ''Catechism of the Catholic Church'' §816; other examples: Donald Nash, [http://www.crownhillchurch.com/Why_the_Churches_of_Christ_Are_Not_A_Denomination.pdf#search=%22church%20of%20christ%20not%20a%20denomination%22 Why the Churches of Christ are not a Denomination]; Wendell Winkler, [http://www.thebible.net/introchurch/ch4.html Christ's Church is not a Denomination]; and David E. Pratt, [http://www.biblestudylessons.com/cgi-bin/gospel_way/denominations.php What does God think about many Christian denominations?]</ref>
Christianity may be broadly represented as being [[Schism (religion)|divided]] into four main groupings:<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>

* [[Roman Catholic Church|Roman Catholicism]]: The [[Roman Catholic Church]], or "Catholic Church," includes the 23 [[Particular Church|particular churches]] in communion with the [[Bishop of Rome]]. It is the largest single body, with more than one&nbsp;billion baptized members.<ref name="Adherents">Adherents.com, [http://www.adherents.com/Religions_By_Adherents.html ''Religions by Adherents'']</ref>

* [[Orthodoxy]]: Those churches in communion with Patriarchal Sees of the East, such as the [[Ecumenical Patriarch of Constantinople]] and others.<ref name="ODCC1199">{{cite book | last = | first = | authorlink = | coauthors = F. L. Cross (Editor), E. A. Livingstone (Editor) | title =The Oxford Dictionary of the Christian Church, 3rd edition | publisher =Oxford University Press |date=13 March 1997 | location =USA | pages =1199 | url = | doi = | id = | isbn = 0&ndash;19&ndash;211655&ndash;X}}</ref>
* [[Protestantism]]: In the 16th century, [[Martin Luther]], [[Ulrich Zwingli]], and [[John Calvin]] inaugurated what has come to be called the Protestant Reformation. Luther's primary theological heirs are known as [[Lutheranism|Lutherans]] in America, but are more commonly known as Evangelicals in Germany and elsewhere (To be distinguished from American Evangelicism). Zwingli and Calvin's heirs are far broader denominationally, and are broadly referred to as the [[Reformed|Reformed Tradition]].<ref>McManners, John. ''Oxford Illustrated History of Christianity''. Pp 251-59. Oxford University Press (1990) IBSN 0198229283.</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 the [[Anabaptist]] tradition, which was largely ostracized by the other Protestant parties at the time, but has achieved a measure of affirmation in more recent history.

* [[Restorationism]]: various unrelated Churches, such as the [[Christadelphians]], [[Latter Day Saint movement|Latter Day Saints]], [[Churches of Christ]], and [[Jehovah's Witnesses]], that believe they are restoring the "original version" of Christianity. They feel that the other three divisions of Christianity have introduced grave defects into Christianity, which is known as the [[Great Apostasy]].<ref name="Religious Tolerance - Restorationism">{{cite web|url = http://www.religioustolerance.org/chrrest.htm| title = The Restorationist Movements|publisher = Religious Tolerance|accessdate = 2007-12-31}}</ref><ref name="Got Questions Ministries - Restorationism">{{cite web|url = http://www.gotquestions.org/restorationism.html| title = What is Restorationism?|publisher = Got Questions Ministries|accessdate = 2007-12-31}}</ref>

=====Protestantism=====

The oldest Protestant groups separated from the Roman Catholic Church in the 16th century [[Protestant Reformation]], followed in many cases by further divisions.<ref>McManners, John. ''Oxford Illustrated History of Christianity''. Pg 251. Oxford University Press (1990) IBSN 0198229283.</ref> For example, the [[Methodist Church]] grew out of Anglican minister [[John Wesley]]'s [[Evangelism|evangelical]] and [[Holiness Movement|revival movement]] in the [[Anglican Church]].<ref name="Methodist Central Hall Westminster - Methodism">{{cite web|url = http://www.methodist-central-hall.org.uk/history/WhatisMethodism.htm| title = About The Methodist Church|publisher = Methodist Central Hall Westminster|accessdate = 2007-12-31}}</ref><ref name="Public Service Projects - Holiness Movement">{{cite web|url = http://mb-soft.com/believe/text/holiness.htm| title = American Holiness Movement|publisher = Finding Your Way, Inc.|accessdate = 2007-12-31}}</ref> Several [[Pentecostal]] and non-denominational Churches, which emphasize the cleansing power of the [[Holy Spirit]], in turn grew out of the [[Methodist Church]].<ref name="FYW - Pentecostalism">{{cite web|url = http://www.findingyourwayinc.org/christianity.htm| title = Christianity: Pentecostal Churches|publisher = Finding Your Way, Inc.|accessdate = 2007-12-31}}</ref><ref name="Public Service Projects - Holiness Movement">{{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> Because Methodists, Pentecostals, and other [[evangelicals]] stress "accepting Jesus as your personal Lord and Savior,"<ref name="CUMC Accepting Christ">{{cite web|url = http://www.cambridgechristumc.com/statementofbelief.htm| title = Statement of Belief|publisher = Cambridge Christ United Methodist Church|accessdate = 2007-12-31}}</ref> which comes from [[John Wesley]]'s emphasis of the [[New Birth]],<ref name="UMC GBGM-The New Birth">{{cite web|url = http://new.gbgm-umc.org/umhistory/wesley/sermons/45/| title = The New Birth by John Wesley (Sermon 45)|publisher = The United Methodist Church GBGM|accessdate = 2007-12-31}}</ref> they often refer to themselves as being [[Born again Christianity|born-again]].<ref name="UMC GBGM-Grace">{{cite web|url = http://gbgm-umc.org/umw/wesley/walk.stm| title = God's Preparing, Accepting, and Sustaining Grace|publisher = The United Methodist Church GBGM|accessdate = 2007-12-31}}</ref><ref name="Warren Wilson College - Total Experience of the Spirit">{{cite web|url = http://www.warren-wilson.edu/~religion/newifo/religions/christianity/index/pentecostal/essay.shtml| title = Total Experience of the Spirtit|publisher = Warren Wilson College|accessdate = 2007-12-31}}</ref>

Estimates of the total number of Protestants are very uncertain, partly because of the difficulty in determining which denominations should be placed in these categories, but it seems clear that Protestantism is the second largest major group of Christians after Roman Catholicism in number of followers.<ref name="Adherents" />

Many members of the [[Anglican Communion|the Anglican Communion]], a group of Anglican and Episcopal Churches that are descended from the [[Church of England]], claim to be both Protestant and Catholic.<ref>Sykes, Stephen, John Booty, and Jonathan Knight. ''The Study of Anglicanism''. Pg. 219. Augsburg Fortress Publishers (1998). ISBN 080063151X.</ref> Various small communities, such as the [[Old Catholic Church|Old Catholic]] and [[Independent Catholic Churches]], are similar in name to the Roman Catholic Church, but are not in [[Communion (Christian)|communion]] with the [[Holy See|See of Rome]]. The [[Old Catholic Church|Old Catholic]] church is in communion with the [[Anglican Communion|See of Canterbury]].<ref>See [[Bonn Agreement]]</ref>

===== Mainstream Christianity =====

[[Mainstream]] Christianity is a widely used term, used to refer to collectively to the common views of major denominations of Christianity (such as [[Roman Catholicism]], [[Protestantism]], [[Anglicanism]], [[Orthodox Christianity]]) as against the particular tenets of other sects or [[Christian denomination]]. The context is dependent on the particular issues addressed, but usually contrasts the [[orthodox]] majority view against [[heterodox]] minority views. In the most common sense, "mainstream" refers to [[Nicene Christianity]], or rather the traditions which continue to claim adherence to the [[Nicene Creed]].<ref>
{{cite web | last = | first = | authorlink = | coauthors = | title =Nicene Creed | work =Encyclopædia Britannica Online | publisher =Encyclopædia Britannica |date=2007 | url =http://www.britannica.com/eb/article-9055702 | format = | doi = | accessdate =2007-12-31}}</ref>

=====Nondenominationalism=====

Some Christians solely identify themselves simply as ''Christian,'' or ''[[born-again]] Christian''; they typically distance themselves from the [[confessionalism (religion)|confessionalism]] and/or [[creed]]alism of Protestant and Catholic 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]], ''Reformation'' p. xxiv</ref> by calling themselves "[[Non-denominational Christianity|non-denominational]]" &ndash; often founded by individual pastors, they have little affiliation with historic denominations.

=====Restorationists=====

[[Restorationism|Restorationists]] are historically connected to early-19th century Camp Meetings in the Midwest and Upstate New York. American [[Millennialism]] and [[Adventist|Adventism]], which arose from Evangelical Protestantism, produced certain groups such as the Jehovah's Witness movement, and, as a reaction specifically to [[William Miller]], Seventh Day Adventists. These groups usually describe themselves as ''restoring'' the Church that they believe was lost at some point and not as "reforming" a [[Christian Church]] continuously existing from the time of Jesus.<ref>McManners, John. ''Oxford Illustrated History of Christianity''. Pp 391-92. Oxford University Press (1990) IBSN 0198229283.</ref> Restorationists include [[Churches of Christ]] with 2.6 million members, [[Disciples of Christ]] with 800,000 members,<ref> ''Statistical Report: Annual Council of the General Conference Committee Silver Spring, Marlyand, October 6—11, 2006''</ref> and [[Jehovah’s Witnesses]] with 6.6 million members,<ref>JW-Media.org [http://www.jw-media.org/people/statistics.htm#Jehovah%Witness%Membership%2005 Membership 2005]</ref> and [[The Church of Jesus Christ of Latter-day Saints]], the largest denomination of the [[Latter Day Saint movement]] with over 12 million members. Though Restorationists have some superficial similarities, their doctrine and practices vary significantly.
[[Image:ChristianityBranches.svg|600px|thumb|center||A simplified chart of historical developments of major groups within Christianity.]]

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

[[Image:Christianity percentage by country.png|thumb|right|600px|Christianity percentage by country]]

Most churches have long expressed ideals of being reconciled with each other, and in the 20th century Christian [[ecumenism]] advanced in two ways.<ref>McManners, John. ''Oxford Illustrated History of Christianity''. Pp 581-584. Oxford University Press (1990) IBSN 0198229283.</ref> One way was greater cooperation between groups, such as the [[Edinburgh Missionary Conference]] of Protestants in 1910, the Justice, Peace and Creation Commission of the [[World Council of Churches]] founded in 1948 by Protestant and Orthodox churches, and similar national councils like the [[National Council of Churches in Australia]] which includes Roman Catholics.<ref>McManners, John. ''Oxford Illustrated History of Christianity''. Pg 584. Oxford University Press (1990) IBSN 0198229283.</ref>

The other way was institutional union with new [[United and uniting churches]]. [[Congregational church|Congregationalist]], [[Methodist]], and [[Presbyterian]] churches united in 1925 to form the [[United Church of Canada]],<ref>McManners, John. ''Oxford Illustrated History of Christianity''. Pp 413-14. Oxford University Press (1990) IBSN 0198229283.</ref> and in 1977 to form the [[Uniting Church in Australia]]. The [[Church of South India]] was formed in 1947 by the union of [[Anglicanism|Anglican]], [[Methodism|Methodist]], [[Congregational church|Congregationalist]], [[Presbyterianism|Presbyterian]], and [[Reformed Church|Reformed]] churches.<ref>McManners, John. ''Oxford Illustrated History of Christianity''. Pg. 498. Oxford University Press (1990) IBSN 0198229283.</ref>

Steps towards reconciliation on a global level were taken in 1965 by the Roman Catholic and Orthodox churches mutually revoking the excommunications that marked their [[East-West Schism|Great Schism]] in 1054;<ref>McManners, John. ''Oxford Illustrated History of Christianity''. Pg 373. Oxford University Press (1990) IBSN 0198229283.</ref> the [[Anglican Roman Catholic International Commission]] (ARCIC) working towards full communion between those churches since 1970;<ref>McManners, John. ''Oxford Illustrated History of Christianity''. Pg 583. Oxford University Press (1990) IBSN 0198229283.</ref> and the [[Lutheran World Federation|Lutheran]] and [[Roman Catholic Church|Catholic]] churches signing The [[Joint Declaration on the Doctrine of Justification]] in 1999 to address conflicts at the root of the [[Protestant Reformation]]. In 2006 the [[World Methodist Council|Methodist church]] adopted the declaration.<ref>[http://www.lutheranworld.org/What_We_Do/OEA/Methodist-Statement-2006-EN.pdf Methodist Statement]</ref>

== References ==

{{reflist|3}}

==Further reading==
<small>Chronological order of publication (oldest first)</small>

*{{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=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=McManners, John |title=The Oxford history of Christianity |publisher=Oxford University Press |location=Oxford [Oxfordshire] |year=2002 |pages= |isbn=0192803360 |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; Michael, Father Collins |title=The Story of Christianity |publisher=DK Publishing Inc |location=New York |year= 2003|pages= |isbn=0789496100 |oclc= |doi= |accessdate=2008-01-03}}

*{{cite book |author=Miller, Michael Vincent; Ratzinger, Joseph; Pope Benedict XVI |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=Wagner, Richard |title=Christianity for Dummies |publisher=For Dummies |location= |year= 2004|pages= |isbn=0764544829 |oclc= |doi= |accessdate=2008-01-03}}

*{{cite book |author= Webb, Jeffrey B. |title=The Complete Idiot's Guide to Christianity |publisher=Alpha Books |location=Indianapolis, Ind |year= 2004|pages= |isbn= 159257176X |oclc= |doi= |accessdate=2008-01-03}}

*{{cite book |author=Woodhead, Linda |title=Christianity: a very short introduction |publisher=Oxford University Press |location=Oxford [Oxfordshire] |year=2004 |pages= |isbn=0192803220 |oclc= |doi= |accessdate=2008-01-03}}

*{{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=Tucker, Karen; Wainwright, Geoffrey|title=The Oxford history of Christian worship |publisher=Oxford University Press |location=Oxford [Oxfordshire] |year=2006 |pages= |isbn=0-19-513886-4 |oclc= |doi= |accessdate=2008-01-03}}

== 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= |language=English |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= |language=English |doi= |archiveurl= |archivedate= |quote= }} An overview of Christianity.

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[[br:Kristeniezh]]
[[bg:Християнство]]
[[ca:Cristianisme]]
[[cv:Христианлăх]]
[[ceb:Kristiyanismo]]
[[cs:Křesťanství]]
[[co:Cristianisimu]]
[[cy:Cristnogaeth]]
[[da:Kristendom]]
[[de:Christentum]]
[[dv:މަސީހީދީން]]
[[et:Kristlus]]
[[el:Χριστιανισμός]]
[[es:Cristianismo]]
[[eo:Kristanismo]]
[[eu:Kristautasun]]
[[fa:مسیحیت]]
[[fo:Kristindómur]]
[[fr:Christianisme]]
[[fy:Kristendom]]
[[fur:Cristianesim]]
[[ga:Críostaíocht]]
[[gl:Cristianismo]]
[[zh-classical:基督教]]
[[hak:Kî-tuk-kau]]
[[ko:기독교]]
[[ha:Kiristancìì]]
[[hy:Քրիստոնեություն]]
[[hi:ईसाई धर्म]]
[[hsb:Křesćanstwo]]
[[hr:Kršćanstvo]]
[[io:Kristanismo]]
[[ig:Christianity]]
[[ilo:Cristianidad]]
[[id:Kekristenan]]
[[ia:Christianismo]]
[[os:Чырыстон дин]]
[[zu:Ubukrestu]]
[[is:Kristni]]
[[it:Cristianesimo]]
[[he:נצרות]]
[[jv:Kristen]]
[[kn:ಕ್ರೈಸ್ತ ಧರ್ಮ]]
[[ka:ქრისტიანობა]]
[[kk:Мәсіхшілік]]
[[kw:Kristoneth]]
[[rw:Kristendomu]]
[[sw:Ukristo]]
[[kg:Kiyesu]]
[[ht:Krisyanis]]
[[ku:Xirîstiyanî]]
[[la:Religio Christiana]]
[[lv:Kristietība]]
[[lb:Chrëschtentum]]
[[lt:Krikščionybė]]
[[lij:Crestianeximo]]
[[li:Christendóm]]
[[ln:Boklísto]]
[[jbo:xi'ojda]]
[[hu:Kereszténység]]
[[mk:Христијанство]]
[[ml:ക്രിസ്തുമതം]]
[[mt:Kristjaneżmu]]
[[mi:Whakapono Karaitiana]]
[[mr:ख्रिश्चन धर्म]]
[[mzn:Messihvar]]
[[ms:Kristian]]
[[cdo:Gĭ-dók-gáu]]
[[my:ခရစ္‌ယာန္‌ဘာသာ]]
[[nl:Christendom]]
[[nds-nl:Christendom]]
[[ja:キリスト教]]
[[pih:Kreschenitii]]
[[no:Kristendom]]
[[nn:Kristendommen]]
[[nrm:Chrêtchienneté]]
[[oc:Cristianisme]]
[[uz:Masihiylik]]
[[pa:ਈਸਾਈ ਦੀਨ]]
[[ps:عيسويت]]
[[pms:Cristianésim]]
[[nds:Christendom]]
[[pl:Chrześcijaństwo]]
[[pt:Cristianismo]]
[[ro:Creştinism]]
[[qu:Kristiyanu iñiy]]
[[ru:Христианство]]
[[sco:Christianity]]
[[sq:Krishterimi]]
[[scn:Cristianèsimu]]
[[si:කිතු දහම]]
[[simple:Christianity]]
[[sk:Kresťanstvo]]
[[cu:Хрїстїаньство]]
[[sl:Krščanstvo]]
[[so:Kiristaanka]]
[[sr:Хришћанство]]
[[sh:Hrišćanstvo]]
[[fi:Kristinusko]]
[[sv:Kristendom]]
[[tl:Kristiyanismo]]
[[ta:கிறிஸ்தவம்]]
[[kab:Tamasiḥit]]
[[tt:Xristianlıq]]
[[th:คริสต์ศาสนา]]
[[vi:Kitô giáo]]
[[tg:Дини Насронӣ]]
[[tpi:Kristen]]
[[tr:Hıristiyanlık]]
[[uk:Християнство]]
[[ur:عیسائیت]]
[[vec:Cristianèximo]]
[[wa:Crustinnisse]]
[[vls:Christndom]]
[[yi:קריסטנטום]]
[[yo:Kirisẹ́ńdọ̀mù]]
[[zh-yue:基督敎]]
[[cbk-zam:Cristianismo]]
[[diq:İsewitine]]
[[bat-smg:Krėkštiuonībė]]
[[zh:基督教]]

Revision as of 18:06, 16 January 2008

It sucks Ass

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