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Christianity
The Church of the Holy Sepulchre in the Christian Quarter of the Old City of Jerusalem, the holiest Christian site
Classification	Abrahamic
Scripture	Bible
Theology	Monotheistic
Region	Worldwide
Language	Biblical Hebrew, Biblical Aramaic, and Biblical Greek
Territory	Christendom
Founder	Jesus
Origin	1st century AD Judaea, Roman Empire
Separated from	Second Temple Judaism
Separations	Unitarian Universalism
Number of followers	c. 2.4 billion (referred to as Christians)

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Christianity (/krɪstʃiˈænɪti/ or /krɪstiˈænɪti/) is an Abrahamic monotheistic religion based on the life and teachings of Jesus. It is the world's largest and most widespread religion with roughly 2.4 billion followers, comprising around 31.2% of the world population. Its adherents, known as Christians, are estimated to make up a majority of the population in 157 countries and territories. Christians believe that Jesus is the Son of God, whose coming as the Messiah was prophesied in the Hebrew Bible (called the Old Testament in Christianity) and chronicled in the New Testament.

Christianity remains culturally diverse in its Western and Eastern branches, and doctrinally diverse concerning justification and the nature of salvation, ecclesiology, ordination, and Christology. The creeds of various Christian denominations generally hold in common Jesus as the Son of God—the Logos incarnated—who ministered, suffered, and died on a cross, but rose from the dead for the salvation of humankind; and referred to as the gospel, meaning the "good news". The four canonical gospels of Matthew, Mark, Luke and John describe Jesus's life and teachings, with the Old Testament as the gospels' respected background.

Christianity began in the 1st century after the birth of Jesus as a Judaic sect with Hellenistic influence, in the Roman province of Judea. The disciples of Jesus spread their faith around the Eastern Mediterranean area, despite significant persecution. The inclusion of Gentiles led Christianity to slowly separate from Judaism (2nd century). Emperor Constantine I decriminalized Christianity in the Roman Empire by the Edict of Milan (313), later convening the Council of Nicaea (325) where Early Christianity was consolidated into what would become the state religion of the Roman Empire (380). The Church of the East and Oriental Orthodoxy both split over differences in Christology (5th century), while the Eastern Orthodox Church and the Catholic Church separated in the East–West Schism (1054). Protestantism split into numerous denominations from the Catholic Church in the Reformation era (16th century). Following the Age of Discovery (15th–17th century), Christianity expanded throughout the world via missionary work, extensive trade and colonialism. Christianity played a prominent role in the development of Western civilization, particularly in Europe from late antiquity and the Middle Ages.

The six major branches of Christianity are Roman Catholicism (1.3 billion people), Protestantism (900 million), Eastern Orthodoxy (220 million), Oriental Orthodoxy (60 million), Restorationism (35 million), and the Church of the East (600 thousand). Smaller church communities number in the thousands despite efforts toward unity (ecumenism). In the West, Christianity remains the dominant religion even with a decline in adherence, with about 70% of that population identifying as Christian. Christianity is growing in Africa and Asia, the world's most populous continents. Christians remain greatly persecuted in many regions of the world, particularly in the Middle East, North Africa, East Asia, and South Asia.

Etymology

Early Jewish Christians referred to themselves as 'The Way' (Template:Lang-grc-x-koine), probably coming from Isaiah 40:3, "prepare the way of the Lord".

• Template:Curlie
• "Christianity". Encyclopædia Britannica
• Religion & Ethics – Christianity A number of introductory articles on Christianity from the BBC

• Christianity
• Religion

• Definitions from Wiktionary
• Media from Commons
• News from Wikinews
• Quotations from Wikiquote
• Texts from Wikisource
• Textbooks from Wikibooks
• Resources from Wikiversity
• Travel guides from Wikivoyage
• Data from Wikidata

1. ^ "Global Christianity – A Report on the Size and Distribution of the World's Christian Population" (PDF). Pew Research Center. Archived (PDF) from the original on 1 August 2019.
2. Ehrman, Bart D. (2005) . "At Polar Ends of the Spectrum: Early Christian Ebionites and Marcionites". Lost Christianities: The Battles for Scripture and the Faiths We Never Knew. Oxford: Oxford University Press. pp. 95–112. doi:10.1017/s0009640700110273. ISBN 978-0-19-518249-1. LCCN 2003053097. S2CID 152458823. Retrieved 20 January 2021.
3. Hurtado, Larry W. (2005). "How on Earth Did Jesus Become a God? Approaches to Jesus-Devotion in Earliest Christianity". How on Earth Did Jesus Become a God? Historical Questions about Earliest Devotion to Jesus. Grand Rapids, Michigan and Cambridge, UK: Wm. B. Eerdmans. pp. 13–55. ISBN 978-0-8028-2861-3. Retrieved 20 July 2021.
4. Freeman, Charles (2010). "Breaking Away: The First Christianities". A New History of Early Christianity. New Haven and London: Yale University Press. pp. 31–46. doi:10.12987/9780300166583. ISBN 978-0-300-12581-8. JSTOR j.ctt1nq44w. LCCN 2009012009. S2CID 170124789. Retrieved 20 January 2021.
5. Wilken, Robert Louis (2013). "Beginning in Jerusalem". The First Thousand Years: A Global History of Christianity. New Haven and London: Yale University Press. pp. 6–16. ISBN 978-0-300-11884-1. JSTOR j.ctt32bd7m. LCCN 2012021755. S2CID 160590164. Retrieved 20 January 2021.
6. Lietaert Peerbolte, Bert Jan (2013). "How Antichrist Defeated Death: The Development of Christian Apocalyptic Eschatology in the Early Church". In Krans, Jan; Lietaert Peerbolte, L. J.; Smit, Peter-Ben; Zwiep, Arie W. (eds.). Paul, John, and Apocalyptic Eschatology: Studies in Honour of Martinus C. de Boer. Novum Testamentum: Supplements. Vol. 149. Leiden: Brill Publishers. pp. 238–255. doi:10.1163/9789004250369_016. ISBN 978-90-04-25026-0. ISSN 0167-9732. S2CID 191738355. Retrieved 13 February 2021.
7. Willsky-Ciollo, Lydia (2015). "Epilogue: Seeking Authority in Contemporary Unitarian Universalism". American Unitarianism and the Protestant Dilemma: The Conundrum of Biblical Authority. Lanham, Maryland: Lexington Books. pp. 241–245. ISBN 978-0-7391-8892-7. LCCN 2015952384.
8. ^ "World's largest religion by population is still Christianity". Pew Research Center. Retrieved 1 January 2020.
9. Perry, Marvin (1 January 2012). Western Civilization: A Brief History, Volume I: To 1789. Cengage Learning. p. 33. ISBN 978-1-111-83720-4.
10. Bokenkotter 2004, Preface.
11. Hayes, Carlton J. H. (1954). Christianity and Western Civilization. Stanford University Press. p. 2. ISBN 978-0-7581-3510-0.
12. Melton, J. Gordon (2005). Encyclopedia of Protestantism. Infobase Publishing. p. 398. ISBN 978-0-8160-6983-5.
13. Kim, Hyun-Sook; Osmer, Richard R.; Schweitzer, Friedrich (2018). The Future of Protestant Religious Education in an Age of Globalization. Waxmann Verlag. p. 8. ISBN 978-3-8309-8876-2.
14. Walsham, Alexandra; Cummings, Brian; Law, Ceri; Riley, Karis (4 June 2020). Remembering the Reformation. Routledge. p. 18. ISBN 978-0-429-61992-2.
15. Lewis, Paul W.; Mittelstadt, Martin William (27 April 2016). What's So Liberal about the Liberal Arts?: Integrated Approaches to Christian Formation. Wipf and Stock Publishers. ISBN 978-1-4982-3145-9. The Second Great Awakening (1790-1840) spurred a renewed interest in primitive Christianity. What is known as the Restoration Movement of the nineteenth century gave birth to an array of groups: Mormons (The Latter Day Saint Movement), the Churches of Christ, Adventists, and Jehovah's Witnesses. Though these groups demonstrate a breathtaking diversity on the continuum of Christianity they share an intense restorationist impulse. Picasso and Stravinsky reflect a primitivism that came to the fore around the turn of the twentieth century that more broadly has been characterized as a "retreat from the industrialized world."
16. Spinks, Bryan D. (2 March 2017). Reformation and Modern Rituals and Theologies of Baptism: From Luther to Contemporary Practices. Routledge. ISBN 978-1-351-90583-1. However, Swedenborg claimed to receive visions and revelations of heavenly things and a 'New Church', and the new church which was founded upon his writings was a Restorationist Church. The three nineteenth-century churches are all examples of Restorationist Churches, which believed they were refounding the Apostolic Church, and preparing for the Second Coming of Christ.
17. "Acts 19 | Jamieson-Fausset-Brown Bible Commentary". biblehub.com. Retrieved 8 October 2015.
18. Jubilee Bible 2000
19. American King James Version
20. Douai-Rheims Bible
21. "Online Bible Study Suite | Gill, J., Gill's Exposition of the Bible, commentary on Acts 19:23". Retrieved 8 October 2015.
22. E. Peterson (1959), "Christianus." In: Frühkirche, Judentum und Gnosis, publisher: Herder, Freiburg, pp. 353–72
23. Elwell & Comfort 2001, pp. 266, 828.
24. Olson, The Mosaic of Christian Belief.
25. Tayviah, Frederick K. D. (1995). Why Do Bad Things Keep on Happening?. CSS Publishing. p. 29. ISBN 978-1-55673-979-8.
26. Pelikan/Hotchkiss, Creeds and Confessions of Faith in the Christian Tradition.
27. ""We Believe in One God....": The Nicene Creed and Mass". Catholics United for the Fath. February 2005. Archived from the original on 19 August 2014. Retrieved 16 June 2014.
28. Encyclopedia of Religion, "Arianism".
29. Catholic Encyclopedia, "Council of Ephesus".
30. Christian History Institute, First Meeting of the Council of Chalcedon.
31. Peter Theodore Farrington (February 2006). "The Oriental Orthodox Rejection of Chalcedon". Glastonbury Review (113). Archived from the original on 19 June 2008.
32. Pope Leo I, Letter to Flavian Archived 20 June 2022 at the Wayback Machine
33. Catholic Encyclopedia, "Athanasian Creed".
34. ^ "Our Common Heritage as Christians". The United Methodist Church. Archived from the original on 14 January 2006. Retrieved 31 December 2007.
35. White, Howard A. The History of the Church Archived 30 November 2017 at the Wayback Machine.
36. Cummins, Duane D. (1991). A handbook for Today's Disciples in the Christian Church (Disciples of Christ) (Revised ed.). St Louis, MO: Chalice Press. ISBN 978-0-8272-1425-5.
37. Ron Rhodes, The Complete Guide to Christian Denominations, Harvest House Publishers, 2005, ISBN 0736912894
38. Woodhead 2004, p. 45
39. Woodhead 2004, p. n.p
40. Metzger/Coogan, Oxford Companion to the Bible, pp. 513, 649.
41. Acts 2:24, 2:31–32, 3:15, 3:26, 4:10, 5:30, 10:40–41, 13:30, 13:34, 13:37, 17:30–31, Romans 10:9, 1 Cor. 15:15, 6:14, 2 Cor. 4:14, Gal 1:1, Eph 1:20, Col 2:12, 1 Thess. 11:10, Heb. 13:20, 1 Pet. 1:3, 1:21
42. s:Nicene Creed
43. Acts 1:9–11
44. Gambero, Luigi (1999). Mary and the Fathers of the Church: The Blessed Virgin Mary in Patristic Thought. Ignatius Press. ISBN 978-0-89870-686-4 – via Google Books.
45. Hanegraaff, Hank (2002). Resurrection: The Capstone in the Arch of Christianity. Thomas Nelson. ISBN 978-1-4185-1723-6.
46. "The Significance of the Death and Resurrection of Jesus for the Christian". Australian Catholic University National. Archived from the original on 1 September 2007. Retrieved 16 May 2007.
47. Jn. 19:30–31 Mk. 16:1 16:6
48. 1Cor 15:6
49. John 3:16, 5:24, 6:39–40, 6:47, 10:10, 11:25–26, and 17:3
50. 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.
51. Fuller, The Foundations of New Testament Christology, p. 11.
52. A Jesus Seminar conclusion held that "in the view of the Seminar, he did not rise bodily from the dead; the resurrection is based instead on visionary experiences of Peter, Paul, and Mary."
53. Funk. The Acts of Jesus: What Did Jesus Really Do?.
54. Lorenzen. Resurrection, Discipleship, Justice: Affirming the Resurrection Jesus Christ Today, p. 13.
55. 1Cor 15:14
56. Ball/Johnsson (ed.). The Essential Jesus.
57. "John 3:16 New International Version". Bible Gateway. Retrieved 21 October 2022.
58. ^ Eisenbaum, Pamela (Winter 2004). "A Remedy for Having Been Born of Woman: Jesus, Gentiles, and Genealogy in Romans" (PDF). Journal of Biblical Literature. 123 (4): 671–702. doi:10.2307/3268465. JSTOR 3268465. Archived (PDF) from the original on 9 October 2022. Retrieved 3 April 2009.
59. Gal. 3:29
60. Wright, N.T. What Saint Paul Really Said: Was Paul of Tarsus the Real Founder of Christianity? (Oxford, 1997), p. 121.
61. Rom. 8:9,11,16
62. Catechism of the Catholic Church (2nd ed.). Libreria Editrice Vaticana. 2019. Paragraph 846.
63. L. W. Grensted, A Short History of the Doctrine of the Atonement (Manchester: Manchester University Press, 1920), p. 191: 'Before the Reformation only a few hints of a Penal theory can be found.'
64. Westminster Confession, Chapter X Archived 28 May 2014 at the Wayback Machine;
    Spurgeon, A Defense of Calvinism Archived 10 April 2008 at the Wayback Machine.
65. "Grace and Justification". Catechism of the Catholic Church. Archived from the original on 15 August 2010.
66. Definition of the Fourth Lateran Council quoted in Catechism of the Catholic Church (2nd ed.). Libreria Editrice Vaticana. 2019. Paragraph 253..
67. Christianity's status as monotheistic is affirmed in, among other sources, the Catholic Encyclopedia (article "Monotheism"); William F. Albright, From the Stone Age to Christianity; H. Richard Niebuhr; About.com, Monotheistic Religion resources Archived 29 January 2017 at the Wayback Machine; Kirsch, God Against the Gods; Woodhead, An Introduction to Christianity; The Columbia Electronic Encyclopedia Monotheism; The New Dictionary of Cultural Literacy, monotheism; New Dictionary of Theology, Paul Archived 20 July 2016 at the Wayback Machine, pp. 496–499; Meconi. "Pagan Monotheism in Late Antiquity". pp. 111ff.
68. Kelly. Early Christian Doctrines. pp. 87–90.
69. Alexander. New Dictionary of Biblical Theology. pp. 514ff.
70. McGrath. Historical Theology. p. 61.
71. Metzger/Coogan. Oxford Companion to the Bible. p. 782.
72. Kelly. The Athanasian Creed.
73. Bowden, John Stephen (2005). Encyclopedia of Christianity. Internet Archive. New York: Oxford University Press. p. 1207. ISBN 978-0-19-522393-4.
74. Heidi J. Hornik and Mikeal Carl Parsons, Interpreting Christian Art: Reflections on Christian art, Mercer University Press, 2003, ISBN 0865548501, pp. 32–35.
75. Examples of ante-Nicene statements:

    Hence all the power of magic became dissolved; and every bond of wickedness was destroyed, men's ignorance was taken away, and the old kingdom abolished God Himself appearing in the form of a man, for the renewal of eternal life.

    — St. Ignatius of Antioch in Letter to the Ephesians, ch.4, shorter version, Roberts-Donaldson translation

    We have also as a Physician the Lord our God Jesus the Christ the only-begotten Son and Word, before time began, but who afterwards became also man, of Mary the virgin. For 'the Word was made flesh.' Being incorporeal, He was in the body; being impassible, He was in a passable body; being immortal, He was in a mortal body; being life, He became subject to corruption, that He might free our souls from death and corruption, and heal them, and might restore them to health, when they were diseased with ungodliness and wicked lusts

    — St. Ignatius of Antioch in Letter to the Ephesians, ch.7, shorter version, Roberts-Donaldson translation

    The Church, though dispersed throughout the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith: ...one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations of God, and the advents, and the birth from a virgin, and the passion, and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and His manifestation from heaven in the glory of the Father 'to gather all things in one,' and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Savior, and King, according to the will of the invisible Father, 'every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess; to him, and that He should execute just judgment towards all...

    — St. Irenaeus in Against Heresies, ch.X, v.I, Donaldson, Sir James (1950), Ante Nicene Fathers, Volume 1: Apostolic Fathers, Justin Martyr, Irenaeus, William B. Eerdmans Publishing Co., ISBN 978-0-8028-8087-1

    For, in the name of God, the Father and Lord of the universe, and of our Savior Jesus Christ, and of the Holy Spirit, they then receive the washing with water

    — Justin Martyr in First Apology, ch. LXI, Donaldson, Sir James (1950), Ante Nicene Fathers, Volume 1: Apostolic Fathers, Justin Martyr, Irenaeus, Wm. B. Eerdmans Publishing Company, ISBN 978-0-8028-8087-1

76. Olson, Roger E. (2002). The Trinity. Wm. B. Eerdmans Publishing. p. 15. ISBN 978-0-8028-4827-7.
77. Fowler. World Religions: An Introduction for Students. p. 58.
78. τριάς. Liddell, Henry George; Scott, Robert; A Greek–English Lexicon at the Perseus Project.
79. Harper, Douglas. "trinity". Online Etymology Dictionary.
80. ^ trinitas. Charlton T. Lewis and Charles Short. A Latin Dictionary on Perseus Project.
81. trias. Charlton T. Lewis and Charles Short. A Latin Dictionary on Perseus Project.
82. Theophilus of Antioch. "Book II.15". Apologia ad Autolycum. Patrologiae Graecae Cursus Completus (in Greek and Latin). Vol. 6. Ὡσαύτως καὶ αἱ τρεῖς ἡμέραι τῶν φωστήρων γεγονυῖαι τύποι εἰσὶν τῆς Τριάδος, τοῦ Θεοῦ, καὶ τοῦ Λόγου αὐτοῦ, καὶ τῆς Σοφίας αὐτοῦ.
83. McManners, Oxford Illustrated History of Christianity. p. 50.
84. Tertullian, "21", De Pudicitia (in Latin), Nam et ipsa ecclesia proprie et principaliter ipse est spiritus, in quo est trinitas unius diuinitatis, Pater et Filius et Spiritus sanctus..
85. McManners, Oxford Illustrated History of Christianity, p. 53.
86. Moltmann, Jürgen. The Trinity and the Kingdom: The Doctrine of God. Tr. from German. Fortress Press, 1993. ISBN 080062825X
87. Harnack, History of Dogma.
88. Pocket Dictionary of Church History Nathan P. Feldmeth p. 135 "Unitarianism. Unitarians emerged from Protestant Christian beginnings in the sixteenth century with a central focus on the unity of God and subsequent denial of the doctrine of the Trinity"
89. Thomas Aquinas, Summa Theologicum, Supplementum Tertiae Partis questions 69 through 99
90. Calvin, John. "Institutes of the Christian Religion, Book Three, Ch. 25". reformed.org. Archived from the original on 10 December 2007. Retrieved 1 January 2008.
91. Catholic Encyclopedia, "Particular Judgment".
92. Ott, Grundriß der Dogmatik, p. 566.
93. David Moser, What the Orthodox believe concerning prayer for the dead.
94. Ken Collins, What Happens to Me When I Die? Archived 28 September 2008 at the Wayback Machine.
95. "Audience of 4 August 1999". Vatican.va. 4 August 1999. Retrieved 19 November 2010.
96. Catholic Encyclopedia, "The Communion of Saints".
97. "The death that Adam brought into the world is spiritual as well as physical, and only those who gain entrance into the Kingdom of God will exist eternally. However, this division will not occur until Armageddon, when all people will be resurrected and given a chance to gain eternal life. In the meantime, "the dead are conscious of nothing." What is God's Purpose for the Earth?" Official Site of Jehovah's Witnesses. Watchtower, 15 July 2002.
98. ^ Hartzler, Rachel Nafziger (2013). No Strings Attached: Boundary Lines in Pleasant Places: A History of Warren Street / Pleasant Oaks Mennonite Church. Wipf and Stock Publishers. ISBN 978-1-62189-635-7.
99. ^ White 2010, pp. 71–82
100. Buck, Christopher (1999). Paradise and Paradigm: Key Symbols in Persian Christianity and the Baha'i Faith. State University of New York Press. p. 6. ISBN 978-0-7914-4062-9.
101. Nakashima Brock, Rita (2008). Saving Paradise: How Christianity Traded Love of this World for Crucifixion and Empire. Beacon Press. p. 446. ISBN 978-0-8070-6750-5. the ancient church had three important languages: Greek, Latin, and Syriac.
102. A. Lamport, Mark (2020). The Rowman & Littlefield Handbook of Christianity in the Middle East. Rowman & Littlefield. p. 135. ISBN 978-0-8070-6750-5. the ancient church had three important languages: Greek, Latin, and Syriac.
103. Russell, Thomas Arthur (2010). Comparative Christianity: A Student's Guide to a Religion and Its Diverse Traditions. Universal-Publishers. p. 21. ISBN 978-1-59942-877-2.
104. ^ Justin Martyr, First Apology §LXVII
105. White 2010, p. 36
106. Witvliet, John D. (2007). The Biblical Psalms in Christian Worship: A Brief Introduction and Guide to Resources. Wm. B. Eerdmans Publishing. p. 11. ISBN 978-0-8028-0767-0. Retrieved 24 June 2020.
107. Wallwork, Norman (2019). "The Purpose of a Hymn Book" (PDF). Joint Liturgical Group of Great Britain. Archived (PDF) from the original on 9 October 2022. Retrieved 24 June 2020.
108. For example, The Calendar, Church of England, retrieved 25 June 2020
109. Ignazio Silone, Bread and Wine (1937).
110. Benz, Ernst (2008). The Eastern Orthodox Church: Its Thought and Life. Transaction Publishers. p. 35. ISBN 978-0-202-36575-6.
111. Understanding Closed Communion, stating "Therefore, our Congregation and our Denomination practices what is called 'close or closed Communion', meaning that before you take Communion at our Churches, we ask you to take a Communion Class first to properly learn what Communion is all about.", by Archive.org
112. Catechism of the Catholic Church (2nd ed.). Libreria Editrice Vaticana. 2019. Paragraph 1415.
113. "An open table: How United Methodists understand communion – The United Methodist Church". United Methodist Church. Retrieved 24 June 2020.
114. "Order of Worship". Wilmore Free Methodist Church. Retrieved 21 June 2023.
115. "Canon B28 of the Church of England".
116. ^ Cross/Livingstone. The Oxford Dictionary of the Christian Church. pp. 1435ff.
117. Krahn, Cornelius; Rempel, John D. (1989). Ordinances. Global Anabaptist Mennonite Encyclopedia. The term "ordinance" emphasizes the aspect of institution by Christ and the symbolic meaning.
118. Holy Apostolic Catholic Assyrian Church of the East, Archdiocese of Australia, New Zealand and Lebanon.
119. "Love Feast of the Dunkards; Peculiar Ceremonies of a Peculiar Sect of Christians". The New York Times. 26 April 1891. Retrieved 25 December 2023.
120. Senn, Frank C. (2012). Introduction to Christian Liturgy. Fortress Press. p. 103. ISBN 978-1-4514-2433-1. For example, days of Mary, Joseph, and John the Baptist (e.g., August 15, March 19, June 24, respectively) are ranked as solemnities in the Roman Catholic calendar; in the Anglican and Lutheran calendars they are holy days or lesser festivals respectively.
121. ^ Fortescue, Adrian (1912). "Christian Calendar". The Catholic Encyclopedia. Robert Appleton Company. Retrieved 18 July 2014.
122. Hickman. Handbook of the Christian Year.
123. Kitzinger, Ernst (1954). "The Cult of Images in the Age before Iconoclasm". Dumbarton Oaks Papers. 8: 83–150. doi:10.2307/1291064. ISSN 0070-7546. JSTOR 1291064.
124. Freedberg, David (1977). "The Structure of Byzantine and European Iconoclasm". In Bryer, Anthony; Herrin, Judith (eds.). Iconoclasm. Centre for Byzantine Studies, University of Birmingham. p. 176. ISBN 0-7044-0226-2.
125. "ANF04. Fathers of the Third Century: Tertullian, Part Fourth; Minucius Felix; Commodian; Origen, Parts First and Second | Christian Classics Ethereal Library". Ccel.org. 1 June 2005. Retrieved 5 May 2009.
126. 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 (Octavius of Minucius Felix, chapter XXIX).
127. "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, De Corona, chapter 3)
128. ^ Dilasser. The Symbols of the Church.
129. ^ Hassett, Maurice M. (1913). "Symbolism of the Fish" . In Herbermann, Charles (ed.). Catholic Encyclopedia. New York: Robert Appleton Company.
130. Catechism of the Catholic Church (2nd ed.). Libreria Editrice Vaticana. 2019. Paragraph 1213. Through Baptism we are freed from sin and reborn as sons of God; we become members of Christ, are incorporated into the Church and made sharers in her mission.
131. "Holy Baptism is the sacrament by which God adopts us as his children and makes us members of Christ's Body, the Church, and inheritors of the kingdom of God" (Book of Common Prayer, 1979, Episcopal) Archived 19 February 2022 at the Wayback Machine
132. "Baptism is the sacrament of initiation and incorporation into the body of Christ" (By Water and The Spirit – The Official United Methodist Understanding of Baptism (PDF) Archived 13 March 2016 at the Wayback Machine
133. "As an initiatory rite into membership of the Family of God, baptismal candidates are symbolically purified or washed as their sins have been forgiven and washed away" (William H. Brackney, Doing Baptism Baptist Style – Believer's Baptism Archived 7 January 2010 at the Wayback Machine)
134. "After the proclamation of faith, the baptismal water is prayed over and blessed as the sign of the goodness of God's creation. The person to be baptized is also prayed over and blessed with sanctified oil as the sign that his creation by God is holy and good. And then, after the solemn proclamation of "Alleluia" (God be praised), the person is immersed three times in the water in the name of the Father, the Son and the Holy Spirit" (Orthodox Church in America: Baptism). Archived 12 October 2010 at the Wayback Machine
135. "In the Orthodox Church we totally immerse, because such total immersion symbolizes death. What death? The death of the "old, sinful man". After Baptism we are freed from the dominion of sin, even though after Baptism we retain an inclination and tendency toward evil.", Greek Orthodox Archdiocese of Australia, article "Baptism Archived 30 September 2014 at the Wayback Machine".
136. Olson, Karen Bates (12 January 2017). "Why infant baptism?". Living Lutheran. Retrieved 11 May 2022.
137. Catechism of the Catholic Church (2nd ed.). Libreria Editrice Vaticana. 2019. Paragraph 403.
138. Catechism of the Catholic Church (2nd ed.). Libreria Editrice Vaticana. 2019. Paragraphs 1231, 1233, 1250, 1252.
139. Catechism of the Catholic Church (2nd ed.). Libreria Editrice Vaticana. 2019. Paragraph 1240.
140. Eby, Edwin R. "Early Anabaptist Positions on Believer's Baptism and a Challenge for Today". Pilgrim Mennonite Conference. Archived from the original on 11 May 2022. Retrieved 11 May 2022. They concluded according to the Scriptures that baptism must always follow a conscious decision to take up "following Christ." They believed that a regenerated life becomes the experience of an adult who counts the cost of following Christ, exercises obedience to Christ, and is therefore baptized as a sign of such commitment and life.
141. Kurian, George Thomas; Day, Sarah Claudine (14 March 2017). The Essential Handbook of Denominations and Ministries. Baker Books. ISBN 978-1-4934-0640-1. The Conservative Mennonite Conference practices believer's baptism, seen as an external symbol of internal spiritual purity and performed by immersion or pouring of water on the head; Communion; washing the feet of the saints, following Jesus's example and reminding believers of the need to be washed of pride, rivalry, and selfish motives; anointing the sick with oil – a symbol of the Holy Spirit and of the healing power of God—offered with the prayer of faith; and laying on of hands for ordination, symbolizing the imparting of responsibility and of God's power to fulfill that responsibility.
142. Kraybill, Donald B. (2010). Concise Encyclopedia of Amish, Brethren, Hutterites, and Mennonites. JHU Press. p. 23. ISBN 978-0-8018-9911-9. All Amish, Hutterites, and most Mennonites baptized by pouring or sprinkling.
143. Nolt, Steven M.; Loewen, Harry (2010). Through Fire and Water: An Overview of Mennonite History. MennoMedia. ISBN 978-0-8316-9701-3. ...both groups practiced believers baptism (the River Brethren did so by immersion in a stream or river) and stressed simplicity in life and nonresistance to violence.
144. Brackney, William H. (3 May 2012). Historical Dictionary of Radical Christianity. Scarecrow Press. p. 279. ISBN 978-0-8108-7365-0. The birthdate in 1708 marked the baptism by immersion of the group in the River Eder, thus believer's baptism became one of the primary tenets of The Brethren.
145. "Matthew 6:9–13 Evangelical Heritage Version (EHV)". Retrieved 10 March 2020.
146. Jordan, Anne (2000). Christianity. Nelson Thornes. ISBN 978-0-7487-5320-8. When he was standing on a hillside, Jesus explained to his followers how they were to behave as God would wish. The talk has become known as the Sermon on the Mount, and is found in the Gospel of Matthew, chapter 5, 6 and 7. During the talk Jesus taught his followers how to pray and he gave them an example of suitable prayer. Christians call the prayer the Lord's Prayer, because it was taught by the Lord, Jesus Christ. It is also known as the Pattern Prayer as it provides a pattern for Christians to follow in prayer, to ensure that they pray in the way God and Jesus would want.
147. Milavec, Aaron (2003). The Didache: Faith, Hope, & Life of the Earliest Christian Communities, 50–70 C.E. Paulist Press. ISBN 978-0-8091-0537-3. Given the placement of the Lord's Prayer in the Didache, it was to be expected that the new member of the community would come to learn and to pray the Lord's Prayer at the appointed hours three times each day only after baptism (8:2f.).
148. Beckwith, Roger T. (2005). Calendar, Chronology And Worship: Studies in Ancient Judaism And Early Christianity. BRILL. ISBN 978-90-04-14603-7. So three minor hours of prayer were developed, at the third, sixth and ninth hours, which, as Dugmore points out, were ordinary divisions of the day for worldly affairs, and the Lord's Prayer was transferred to those hours.
149. Chadwick, Henry (1993). The Early Church. Penguin. ISBN 978-1-101-16042-8. Hippolytus in the Apostolic Tradition directed that Christians should pray seven times a day – on rising, at the lighting of the evening lamp, at bedtime, at midnight, and also, if at home, at the third, sixth and ninth hours of the day, being hours associated with Christ's Passion. Prayers at the third, sixth, and ninth hours are similarly mentioned by Tertullian, Cyprian, Clement of Alexandria and Origen, and must have been very widely practised. These prayers were commonly associated with private Bible reading in the family.
150. Lössl, Josef (2010). The Early Church: History and Memory. A&C Black. p. 135. ISBN 978-0-567-16561-9. Not only the content of early Christian prayer was rooted in Jewish tradition; its daily structure too initially followed a Jewish pattern, with prayer times in the early morning, at noon and in the evening. Later (in the course of the second century), this pattern combined with another one; namely prayer times in the evening, at midnight and in the morning. As a result seven 'hours of prayer' emerged, which later became the monastic 'hours' and are still treated as 'standard' prayer times in many churches today. They are roughly equivalent to midnight, 6 a.m., 9 a.m., noon, 3 p.m., 6 p.m. and 9 p.m. Prayer positions included prostration, kneeling and standing. ... Crosses made of wood or stone, or painted on walls or laid out as mosaics, were also in use, at first not directly as objections of veneration but in order to 'orientate' the direction of prayer (i.e. towards the east, Latin oriens).
151. Kurian, Jake. ""Seven Times a Day I Praise You" – The Shehimo Prayers". Diocese of South-West America of the Malankara Orthodox Syrian Church. Retrieved 2 August 2020.
152. Mary Cecil, 2nd Baroness Amherst of Hackney (1906). A Sketch of Egyptian History from the Earliest Times to the Present Day. Methuen. p. 399. Prayers 7 times a day are enjoined, and the most strict among the Copts recite one of more of the Psalms of David each time they pray. They always wash their hands and faces before devotions, and turn to the East.{{cite book}}: CS1 maint: numeric names: authors list (link)
153. Hippolytus. "Apostolic Tradition" (PDF). St. John's Episcopal Church. pp. 8, 16, 17. Archived (PDF) from the original on 9 October 2022. Retrieved 5 September 2020.
154. Acts 9:40
155. 1Kings 17:19–22
156. James 5:16–18
157. Alexander, T.D.; Rosner, B.S, eds. (2001). "Prayer". New Dictionary of Biblical Theology. Downers Grove, IL: Intervarsity Press.
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178. ^ "Methodist Beliefs: In what ways are Lutherans different from United Methodists?". Wisconsin Evangelical Lutheran Synod. 2014. Archived from the original on 22 May 2014. Retrieved 22 May 2014. The United Methodists see Scripture as the primary source and criterion for Christian doctrine. They emphasize the importance of tradition, experience, and reason for Christian doctrine. Lutherans teach that the Bible is the sole source for Christian doctrine. The truths of Scripture do not need to be authenticated by tradition, human experience, or reason. Scripture is self authenticating and is true in and of itself.
179. Mathison, Keith A. (2001). "Introduction". The Shape of Sola Scriptura. Canon Press. p. 15. ISBN 978-1-885767-74-5.
180. Humphrey, Edith M. (15 April 2013). Scripture and Tradition. Baker Books. p. 16. ISBN 978-1-4412-4048-4. historically Anglicans have adopted what could be called a prima Scriptura position.
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188. e.g., in his commentary on Matthew 1 (§III.1). Matthew Henry interprets the twin sons of Judah, Phares and Zara, as an allegory of the Gentile and Jewish Christians. For a contemporary treatment, see Glenny, Typology: A Summary Of The Present Evangelical Discussion.
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193. Seifrid, Mark A. (1992). "'Justification by Faith' and The Disposition of Paul's Argument". Justification by Faith: The Origin and Development of a Central Pauline Theme. Novum Testamentum. Leiden: Brill Publishers. pp. 210–211, 246–247. ISBN 9004095217. ISSN 0167-9732.
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203. ^ Gill, N.S. "Which Nation First Adopted Christianity?". About.com. Archived from the original on 12 October 2011. Retrieved 8 October 2011. Armenia is considered the first nation to have adopted Christianity as the state religion in a traditional date of c. A.D. 301.
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212. McTavish, T. J. (2010). A Theological Miscellany: 160 Pages of Odd, Merry, Essentially Inessential Facts, Figures, and Tidbits about Christianity. Thomas Nelson. ISBN 978-1-4185-5281-7. The Nicene Creed, as used in the churches of the West (Anglican, Catholic, Lutheran, and others), contains the statement, "We believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son."
213. McManners, Oxford Illustrated History of Christianity, pp. 37ff.
214. Cameron 2006, p. 42.
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224. Caltron J.H Hayas, Christianity and Western Civilization (1953), Stanford University Press, p. 2: "That certain distinctive features of our Western civilization—the civilization of western Europe and of America—have been shaped chiefly by Judaeo – Graeco – Christianity, Catholic and Protestant."
225. Fred Reinhard Dallmayr, Dialogue Among Civilizations: Some Exemplary Voices (2004), p. 22: Western civilization is also sometimes described as "Christian" or "Judaeo- Christian" civilization.
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256. Some scholars and historians attribute Christianity to having contributed to the rise of the Scientific Revolution:
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     • Noll, Mark, Science, Religion, and A.D. White: Seeking Peace in the "Warfare Between Science and Theology" (PDF), The Biologos Foundation, p. 4, archived from the original (PDF) on 22 March 2015, retrieved 14 January 2015
     • Lindberg, David C.; Numbers, Ronald L. (1986), "Introduction", God & Nature: Historical Essays on the Encounter Between Christianity and Science, Berkeley and Los Angeles: University of California Press, pp. 5, 12, ISBN 978-0-520-05538-4
     • Gilley, Sheridan (2006). The Cambridge History of Christianity: Volume 8, World Christianities c. 1815 – c. 1914. Brian Stanley. Cambridge University Press. p. 164. ISBN 0-521-81456-1.
     • Lindberg, David. (1992). The Beginnings of Western Science. University of Chicago Press. p. 204.
257. Pro forma candidate to Prince-Bishop of Warmia, cf. Dobrzycki, Jerzy, and Leszek Hajdukiewicz, "Kopernik, Mikołaj", Polski słownik biograficzny (Polish Biographical Dictionary), vol. XIV, Wrocław, Polish Academy of Sciences, 1969, p. 11.
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294. Some scholars suggest that Pentecostalism is the fastest growing religion in the world:
     • Miller, Donald E; Sargeant, Kimon H; Flory, Richard, eds. (2013). Spirit and Power: The Growth and Global Impact of Pentecostalism. Oxford University Press Scholarship. doi:10.1093/acprof:oso/9780199920570.001.0001. ISBN 978-0-19-934563-2. Pentecostalism is the fastest-growing religious movement in the world
     • Anderson, Allan; Bergunder, Michael; Droogers, Andre (2010). Studying Global PentecostalismTheories and Methods. University of California Press Scholarship. doi:10.1525/california/9780520266612.001.0001. ISBN 978-0-520-26661-2. With its remarkable ability to adapt to different cultures, Pentecostalism has become the world's fastest growing religious movement.
     • "Pentecostalism—the fastest growing religion on earth". ABC. 30 May 2021.
     • "Pentecostalism: Massive Global Growth Under the Radar". Pulitzer Center. 9 March 2015. Today, one quarter of the two billion Christians in the world are Pentecostal or Charismatic. Pentecostalism is the fastest growing religion in the world.
     • "Max Weber and Pentecostals in Latin America: The Protestant Ethic, Social Capital and Spiritual Capital Ethic, Social Capital and Spiritual Capital". Georgia State University. 9 May 2016. Many scholars claim that Pentecostalism is the fastest growing religious phenomenon in human history.
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