Christianity


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in christianity men and women are equal.

Symbols
//Main article: [|Christian symbolism]//An early circular [|ichthys] symbol, created by combining the Greek letters ΙΧΘΥΣ into a wheel. [|Ephesus], Asia Minor.Today the best-known Christian symbol is the [|cross], which refers to the method of Jesus' execution.[|[87]] Several varieties exist, with some denominations tending to favor distinctive styles: Catholics the [|crucifix], Orthodox the [|crux orthodoxa], and Protestants an unadorned cross. An earlier Christian symbol was the '[|ichthys]' fish (Greek Alpha - α) symbol and anagram. Other text based symbols are Greek abbreviations for Jesus Christ, originally with superlineation,[|[88]] to include IHC and [|ICXC] and [|chi-rho] (the first two letters of the word Christ in Greek). In the Greek alphabet, the Chi-Rho appears like an //X// (Chi - χ) with a large //P// (Rho - ρ) overlaid and above it. It is said [|Constantine] saw this symbol prior to converting to Christianity (see History and origins section below). The variation IHS of the //[|nomina sacra]// is latinized Greek representing the first three letters of the Latin name, Iesus. Another ancient symbol is an [|anchor], which denotes faith and can incorporate a cross within its design.

Ecumenism
//Main article: [|Ecumenism]//Christianity percentage by countryMost churches have long expressed ideals of being reconciled with each other, and in the 20th century Christian [|ecumenism] advanced in two ways. 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 also includes Roman Catholics. The other way was institutional union with new [|United and uniting churches]. [|Congregationalist], [|Methodist], and [|Presbyterian] churches united in 1925 to form the [|United Church of Canada] and in 1977 to form the [|Uniting Church in Australia]. The [|Church of South India] was formed in 1947 by the union of [|Anglican], [|Methodist], [|Congregationalist], [|Presbyterian], and [|Reformed] churches. Steps towards union on a global level have also been taken in 1965 by the Catholic and Orthodox churches mutually revoking the excommunications that marked their [|Great Schism] in 1054; the [|Anglican Roman Catholic International Commission] (ARCIC) working towards full communion between those churches since 1970; and the [|Lutheran] and [|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 [|Methodist church] also adopted the declaration.[|[113]]

Scriptures
//Main article: [|Bible]////See also: [|Criticism of the Bible]//Christianity regards the Holy [|Bible], a collection of [|canonical] books in two parts (the [|Old Testament] and the [|New Testament]) as authoritative: written by human authors under the inspiration of the Holy Spirit, and therefore the [|inerrant] Word of God.[|[48]] Protestants believe that the Holy Scriptures contain all [|revealed truth] necessary for salvation (See [|Sola scriptura]).[|[49]]The Old Testament contains the entire Jewish [|Tanakh], though in the Christian canon, the books are ordered differently, and some books of the Tanakh are divided into several books by the Christian canon. While these books are part of the Christian canon, scholars of [|Judaism] generally teach that Christians misinterpret passages from the [|Old Testament], or [|Tanakh]. (See also [|Judaism and Christianity].) The Catholic and Orthodox canons include the Hebrew Jewish canon and other books (from the Septuagint Greek Jewish canon) which Catholics call [|Deuterocanonical], while Protestants consider them [|Apocrypha].[|[50]] The first four books of the New Testament are the [|Gospels] ([|Matthew], [|Mark], [|Luke] and [|John]), which recount the life and teachings of Jesus. The first three are often called [|synoptic] because of the amount of material they share. The remainder of the New Testament consists of: [[|Show more]] =Liturgical year=
 * 1) a sequel to Luke's Gospel which describes the very early history of the Church (the [|Acts of the Apostles]),
 * 2) a collection of letters from early Christian leaders to congregations or individuals, (the [|Pauline] and [|General epistles]), and the
 * 3) [|Apocalyptic] [|Book of Revelation].[|[50]]The [|Ethiopian Orthodox Tewahedo Church] maintains two canons,
 * 4) the Narrow Canon (itself larger than any Biblical canon outside Ethiopia), and
 * 5) the Broad Canon (which has even more books.)[|[51]]Campaigning to be a [|restoration] of the Christian church,[|[52]] denominations of the [|Latter Day Saint movement] (commonly called [|Mormons]) are distinct from other forms of Christianity in that they consider the [|Book of Mormon] holy scripture and comparable to the Bible.[|[53]] [|The Church of Jesus Christ of Latter-day Saints] also considers the [|Doctrine and Covenants] and the [|Pearl of Great Price] scriptural. These four books are collectively called the //[|Standard Works]// of the church, in addition to the Bible.[|[54]]===Afterlife and Eschaton=== //Main article: [|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 [|last coming of Christ], the //eschaton// or [|end of time], all who have died will be [|resurrected bodily from the dead] for the [|Last Judgement], whereupon Jesus will fully establish the [|Kingdom of God] in fulfillment of [|scriptural prophecies].[|[75]]Some groups do not distinguish a particular judgment from the [|general judgment] at the end of time, teaching instead that souls remain in stasis until this time (see [|Soul sleep]). 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. [|Universalists] hold that eventually all will experience salvation, thereby rejecting the concept of an eternal hell for those who are not saved ||
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From Wikipedia, the free encyclopedia
• //[|Find out more about navigating Wikipedia and finding information]// •Jump to: [|navigation], [|search] The month of October from a liturgical calendar for [|Abbotsbury Abbey]. 13th c. manuscript ([|British Library], Cotton MS Cleopatra B IX, folio 59r) [|Jesus] [|Christ] [|Church] · [|Theology] [|New Covenant] [|Dispensationalism] [|Covenant Theology] [|New Covenant Theology] [|Apostles] · [|Kingdom] · [|Gospel] [|History of Christianity] · [|Timeline] [|Old Testament] · [|New Testament] [|Books] · [|Canon] · [|Apocrypha] [|Septuagint] · [|Decalogue] [|Birth] · [|Resurrection] [|Sermon on the Mount] [|Great Commission] [|Translations] [|(English)] [|Inspiration] · [|Hermeneutics] [|Trinity] ([|Father], [|Son], [|Holy Spirit]) [|History of] · [|Theology] · [|Apologetics] [|Creation] · [|Fall of Man] · [|Covenant] · [|Law] [|Grace] · [|Faith] · [|Justification] · [|Salvation] [|Sanctification] · [|Theosis] · [|Worship] [|Church] · [|Sacraments] · [|Eschatology] [|Early] · [|Councils] [|Creeds] · [|Missions] [|Great Schism] · [|Crusades] · [|Reformation] [|Great Awakenings] · [|Great Apostasy] [|Restorationism] · [|Nontrinitarianism] [|Thomism] · [|Arminianism] [|Congregationalism] || [|Movements] · [|Denominations] · [|Other religions] [|Ecumenism] · [|Preaching] · [|Prayer] [|Music] · [|Liturgy] · **Calendar** [|Symbols] · [|Art] · [|Criticism] [|Apostle Paul] · [|Church Fathers] [|Constantine] · [|Athanasius] · [|Augustine] [|Anselm] · [|Aquinas] · [|Palamas] · [|Luther] [|Calvin] · [|Wesley] [|Arius] · [|Marcion of Sinope] [|Archbishop of Canterbury] · [|Catholic Pope] [|Coptic Pope] · [|Ecumenical Patriarch] This box: [|view] • [|talk] • [|edit] || For Dom Guéranger's series of books, see [|The Liturgical Year]. The **liturgical year**, also known as the **Christian year**, consists of the cycle of [|liturgical] seasons in [|Christian] [|churches] which determines when [|Feasts], [|Memorials], [|Commemorations], and [|Solemnities] are to be observed and which portions of [|Scripture] are to be read. Distinct [|liturgical colours] may appear in connection with different seasons of the liturgical year. The dates of the festivals vary somewhat between the [|Western] ([|Roman Catholic], [|Anglican], [|Lutheran] and [|Protestant]) churches and the [|Eastern Orthodox Churches], though the sequence and logic is the same. 
 * Part of a [|series] of articles on
 * [|Christianity]** ||
 * **Foundations**
 * **Foundations**
 * [|Bible]**
 * [|Christian theology]**
 * History and traditions**
 * ~ show][|Eastern Christianity] ||
 * [|Eastern Orthodox] · [|Oriental Orthodox] · [|Syriac Christianity] · [|Eastern Catholic] ||
 * ~ show][|Western Christianity] ||
 * [|Western Catholicism] · [|Protestantism] · [|Anabaptism] · [|Lutheranism] · [|Calvinism] · [|Anglicanism] · [|Baptist] · [|Methodism] · [|Evangelicalism] · [|Fundamentalism] · [|Unitarianism] · [|Liberalism] · [|Pentecostalism] · [|Christian Science] · [|Unity Church] ||
 * ~ show][|Restorationism] ||
 * [|Adventism] · [|Christadelphians] · [|Jehovah's Witnesses] · [|Latter-day Saint movement] ([|Mormonism]) ||
 * Topics in Christianity**
 * [|Adventism] · [|Christadelphians] · [|Jehovah's Witnesses] · [|Latter-day Saint movement] ([|Mormonism]) ||
 * Topics in Christianity**
 * Topics in Christianity**
 * Important figures**
 * **[|Christianity Portal]**
 * **[|Christianity Portal]**
 * ~ **Liturgical year** ||
 * ~ Western ||
 * * [|Advent]
 * [|Christmastide]
 * [|Epiphany]
 * [|Lent]
 * [|Easter Triduum]
 * [|Easter season]
 * [|Feast of the Ascension]
 * [|Pentecost]
 * [|Ordinary Time] ||
 * ~ Eastern ||
 * * [|Feast of Cross]
 * [|Nativity Fast]
 * [|Nativity]
 * [|Theophany]
 * [|Great Lent]
 * [|Pascha]
 * [|Pentecost]
 * [|Transfiguration]
 * [|Dormition]
 * [|Protection] ||
 * ==Contents== hide]* [|1 Moveable feasts]* [|2 Liturgical cycle]* [|3 Biblical calendar]* [|4 Western liturgical calendar] **[|4.1 Advent]** [|4.2 Christmas]** [|4.3 Ordinary Time ("Time after Epiphany" and "Septuagesima")]
 * [|4.4 Lent and Passiontide]
 * [|4.5 Easter]
 * [|4.6 Ordinary Time ("Time after Pentecost" and "Kingdomtide")]
 * [|4.7 Assumption of Mary (Roman Catholic)]
 * [|4.8 Anglican Church]
 * [|5 Eastern Orthodox Church]
 * [|5.1 Pascha]
 * [|5.2 The twelve Great Feasts]
 * [|5.3 Other Feasts]
 * [|5.4 Cycles]
 * [|6 Secular observance]
 * [|7 Resources]
 * [|8 See also]
 * [|9 External links] ||

[[|edit]] Moveable feasts
//Main article: [|Moveable feast]// In both the East and the West, the dates of many feasts vary from year to year, though in almost all cases this is due to the variation in the date of [|Easter], and all other dates follow from that. The extent to which the fasts and festivals are celebrated also varies between churches; in general Protestant churches observe far fewer of them than Catholic and Orthodox churches, and in particular are less likely to celebrate feasts of the [|Virgin Mary] and the [|Saints]. 

[[|edit]] Liturgical cycle
The liturgical cycle divides the year into a series of seasons, each with their own mood, [|theological] emphases, and modes of [|prayer], which can be signified by different ways of decorating churches, [|vestments] for clergy, [|scriptural] readings, themes for preaching and even different traditions and practices often observed personally or in the home. In churches that follow the liturgical year, the scripture passages for each Sunday (and even each day of the year in some traditions) are specified by a list called a [|lectionary]. Among non-Catholic Western Christians, Anglicans and Lutherans have traditionally followed the lectionary since the days of the [|Protestant Reformation]. Following the Roman Catholic liturgical reforms of the [|Second Vatican Council] in the 1960s, the adoption and use of lectionaries in other Protestant churches ([|Methodist], [|Reformed], [|United], etc.) increased. In particular, the growing influence of the [|Revised Common Lectionary] led to a greater awareness of the Christian year among Protestants in the later decades of the 20th century, especially among [|mainline] denominations. 

[[|edit]] Biblical calendar
Biblical calendars are based on the cycle of the [|new moon]. The year is from the first new moon on or after the [|spring equinox] to the next new moon on or after the spring equinox, which means it has no set starting point like the modern calendar. The basic formula for the calendar is found early in the Bible: "And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years" ([|Gen.] 1:14). "This month shall be unto you the beginning of months: it shall be the first month of the year to you" ([|Exo.] 12:1-2). "This day came ye out in the month Abib" (Exo. 13:4). A month is one new moon to the next new moon. "And it shall come to pass, that from one new moon to another (month), and from one Sabbath to another, shall all flesh come to worship before me, said the LORD" ([|Isa.] 66:23). "In the first month, that is, the month Nisan, in the twelfth year of king Ahasuerus, they cast Pur, that is, the lot, before Haman from day to day, and from month to month, to the twelfth month, that is, the month Adar" ([|Est.] 3:7). The Biblical Calendar is laid out as follows, Nisan or Nissan (1st month) March-April, Iyar (2nd month) April-May, Sivan (3rd month) May-June, Tammuz (4th month) June-July, Av (5 month) July-August, Elul (6 month) August-September, Tishrei (7th month) September-October, Heshvan or Cheshvan (8th month) October-November, Kislev (9th month) November-December, Tevet (10th month) December-January, Shevat (11th month) January-February, Adar (12th month) February-March. 

[[|edit]] Western liturgical calendar
Western Christian liturgical calendars are based on the cycle of the Roman or [|Latin Rite] of the Catholic Church, including Lutheran, Anglican, and Protestant calendars since this cycle pre-dates the Reformation. Generally, the liturgical seasons in western Christianity are [|Advent], [|Christmas], Ordinary Time (Time after [|Epiphany]), [|Lent], [|Easter], and Ordinary Time (Time after [|Pentecost] or after [|Trinity]). 

[[|edit]] Advent
From the [|Latin] //adventus//, "arrival" or "coming", the first season of the liturgical year begins four Sundays before Christmas and ends on Christmas Eve. Historically observed as a "fast", its purpose focuses on preparation for the coming [|Christ]. Although often conceived as awaiting the coming of the Christ-child at Christmas, the modern Lectionary points the season more toward [|eschatological] themes--awaiting the final coming of Christ, when "the wolf shall live with the lamb" (Isaiah 11:6) and when God will have "brought down the powerful from their thrones, and lifted up the lowly" (The [|Magnificat], [|Luke] 1:52)--particularly in the earlier half of the season. This period of waiting is often marked by the [|Advent Wreath], a garland of evergreens with four candles. Although the main symbolism of the advent wreath is simply marking the progression of time, many churches attach themes to each candle, most often 'hope', 'faith', 'joy', and 'love'. Color: Violet, or in some traditions Blue. On the third Sunday of Advent, also called [|Gaudete Sunday], Rose/Pink is used in some places. Although the Roman Catholic rite omits the "Gloria in Excelsis" during [|Masses] of the season (as opposed to Mass of a feast), "Alleluia" remains (although the traditional Catholic rite has only the [|Gradual] without an "Alleluia", except on Sunday). 

[[|edit]] Christmas
[|Christmastide] begins the evening of Christmas Eve ([|December 24]) and ends on the Feast of the [|Epiphany] on [|January 6]. Christmas Day itself is [|December 25]. The 12-day length of the Christmas season gives rise to "[|The Twelve Days of Christmas]"; despite what retailers and the media might have one believe, the Twelve Days begin on Christmas Day, instead of ending on it. The Roman Catholic calendar has the Christmas liturgical season continuing to the feast of the Baptism of Our Lord (the old octave day of Epiphany), which in pre-Vatican II calendar was fixed on [|January 13]. Color: White or Gold. 4 major events in CHRISTMAS: Birth of Jesus-[|December 25], Feast of the Holy name of Jesus and the Solemnity of Mary-[|January 1], Feast of the Holy Family-2nd Sunday after Christmas, Feast of the Epiphany-3rd Sunday of Christmas 

[[|edit]] Ordinary Time ("Time after Epiphany" and "Septuagesima")
"Ordinary" comes from the same root as our word "ordinal", and in this sense means "the counted weeks". In the [|Roman Catholic Church] and in some Protestant traditions, these are the common weeks which do not belong to a proper season. It consists of either 33 or 34 Sundays, depending on the year. In the modern [|Roman rite], the first portion of Ordinary Time extends from the day following the Feast of the [|Baptism of Christ] until the Tuesday before [|Ash Wednesday] (the beginning of Lent). This first installment has anywhere from three to eight Sundays, depending on how early or late [|Easter] falls in a given year. In other rites, including Protestant ones, Ordinary Time may start as early as the day after Epiphany or as late as the day after Candlemas. The terminology of "Ordinary Time" replaces the older language of the Seasons of "Time After Epiphany" and "Septuagesima" (pre-Lenten season), which are still in use by [|traditional Catholics] and other Catholics who attend the ancient, pre-Vatican II Mass known as the [|Tridentine Rite]. Some Protestant rites also use the older terminology. In the older Roman rite, the Time after Epiphany can have anywhere from one to six Sundays, with Septuagesima as a 17-day season beginning nine Sundays before Easter and ending on the Tuesday before Ash Wednesday. Any omitted Sundays after Epiphany are transferred to the Time after Pentecost and celebrated between the Twenty-Third Sunday and the Last Sunday. If, however, there are not enough Sundays in the year to accommodate all such Sundays, then the one which would otherwise occur on Septuagesima Sunday is celebrated on the previous day (Saturday); in the case of Easter falling so late that there were only 23 Sundays After Pentecost, the Mass for 23rd Sunday was celebrated on the day before the Last Sunday after Pentecost. The 1962 reform changed this, instead dropping the displaced Sunday Mass for that year. During Septuagesima, certain customs of Lent are adopted, including the suppression of the "Alleluja" and, on Sundays, the Gloria, and the vestments are violet. Color: Green. 

[[|edit]] Lent and Passiontide
Lent is a major [|fast] taken by the Church to prepare for [|Easter]. It begins on [|Ash Wednesday] and ends on [|Holy Saturday], at the end of [|Holy Week]. There are forty days of Lent, as the six Sundays of Lent are not counted. During Lent, the [|Glory to God] and the [|Alleluia] are not used at Mass. "Glory and Praise" is generally used in place of the Alleluia where as the Glory to God is just omitted. Before the [|1970 reforms], the last two weeks of Lent in the Catholic Church were known as Passiontide. During this season, the [|Gloria Patri] is suppressed except after the Psalms in the Divine Office, the readings begin to focus even more on the Passion of Christ, and, most noticeably, the crucifixes and images of the saints are covered with violet cloth. On the Friday before [|Good Friday] is the Feast of the Seven Sorrows of the Blessed Virgin Mary. Should the Feasts of [|St. Joseph] or the [|Annunciation] fall during Holy Week, they are transferred to the week following Easter. Color: Violet. In some traditions, Rose may be used on the 4th Sunday of Lent, called [|Laetare Sunday]. The Easter Triduum consists of: > >> See also [|Paschal candle] 
 * [|Holy Thursday] or [|Maundy Thursday]
 * at the evening worship service or Mass of the Lord's Supper
 * some churches who celebrate this day as Maundy Thursday engage in the ritual of ceremonial footwashing.
 * it is customary on this night for a Watch service to take place, beginning after the evening service and continuing until Midnight. (This is occasionally then re-commenced at dawn of Good Friday, continuing until the morning liturgy.)
 * Color: White.
 * [|Good Friday]
 * the celebration of His passion
 * In the Roman Catholic Church, Mass is never celebrated on this day, although prayer services are encouraged.
 * Color: Varies: No color, Red, or Black are used in different traditions. (Where colored hangings are removed for this day, liturgical color applies to vestments only.)
 * In the Roman Catholic and High Anglican rites, a crucifix (not necessarily the one which stands on or near the altar on other days of the year) is ceremoniously unveiled. (And in pre-Vatican II, other crucifixes were to be unveiled, without ceremony, after the Good Friday service.)
 * [|Holy Saturday]
 * commemoration of the day Christ lay in he Tomb
 * In the Roman Catholic Church, Mass is never offered on this day
 * Color: None
 * [|Easter Vigil]
 * held after sunset of Holy Saturday, or before dawn on Easter Day, in anticipation of the celebration of the [|resurrection].
 * Color: White, often together with Gold plus an off white.
 * In pre-Vatican II Roman Catholic rite, during the "Gloria in Excelsis" at the Mass, the organ and bells are used in the liturgy for the first time in 2 days, and the statues, which have been veiled during Passion time, are unveiled.

[[|edit]] Easter
//Main article: [|Easter]// [|Easter] is the celebration of [|Jesus' resurrection]. The date of Easter varies from year to year, according to a lunar-calendar based dating system (see [|computus] for details). The Easter season extends from the Easter Vigil through [|Pentecost] Sunday on the Catholic and Protestant calendars. On the calendar used by [|traditional Catholics], Eastertide lasts until the end of the [|Octave] of Pentecost, at [|None] of the following Ember Saturday. In the Roman Catholic tradition, the [|Easter octave] allows for no other feasts to be celebrated or commemorated during it, although if Easter falls on [|April 25], the Greater Litanies (normally on that date) are said on the following Tuesday. During the fifty days of Eastertide, the Gloria and Te Deum are said every day, even on ferias. [|Ascension] Thursday, which celebrates the return of Jesus to heaven following his resurrection, is the fortieth day of Easter, although some places transfer it to the following Sunday. Pentecost is the fiftieth day, and celebrates the sending of the Holy Ghost to the Apostles. Pentecost is commonly seen as the birth of the Church. Color: White or Gold, except on Pentecost, on which the color is Red. 

[[|edit]] Ordinary Time ("Time after Pentecost" and "Kingdomtide")
Ordinary Time resumes after the Easter Season, on [|Pentecost Monday], and ends on the Saturday before the First Sunday of Advent. Before the Roman liturgical calendar was reformed at the [|Second Vatican Council], the Sundays in this part of the year were listed as "Sundays after Pentecost" by Roman Catholics; the [|Eastern Orthodox] and some Protestants still adhere to this terminology. The first Sunday after Pentecost is [|Trinity Sunday] and in many traditions the last Sunday of Ordinary Time is the Feast of [|Christ the King]. Variations during this season include: Color: Green 
 * In the traditional Catholic calendar, Christ the King is the last Sunday in October rather than the final Sunday before Advent.
 * In the Catholic and some Anglican traditions the feast of [|Corpus Christi] occurs eleven days after Pentecost, but sometimes transferred to the following Sunday.
 * Also in the Catholic tradition, Friday in the third week after Pentecost is the feast of the [|Sacred Heart] of Jesus.
 * Most Western traditions celebrate [|All Saints' Day] on [|November 1] or the Sunday following. The liturgical color is White.
 * Some traditions celebrate [|St. Michael's Day] (Michaelmas) on [|September 29].
 * Some traditions celebrate [|St. Martin's Day] (Martinmas) on [|November 11].
 * In some Protestant traditions, especially those with closer ties to the Lutheran tradition, [|Reformation Sunday] is celebrated on the Sunday preceding [|October 31], commemorating the purported day [|Martin Luther] posted the [|95 Theses] on the door of the Castle Church in [|Wittenberg]. The liturgical color is Red, celebrating the [|Holy Spirit]'s continuing work in renewing the Church.
 * Many traditions treat the final few weeks of Ordinary Time as having a distinctive focus on the coming of the Kingdom of God (so that the liturgical year turns full circle by anticipating one of the predominant themes of Advent). In the Roman Rite, the final three Sundays have such an [|eschatological] theme, though without any change in designation for those Sundays. Some other denominations, however, change the designation and sometimes also the liturgical colour. For example, the [|Church of England] uses the term "Sundays before Advent" for the final four Sundays and permits red vestments as an alternative. The term "Kingdomtide" is used by a number of denominations, among them the [|United Methodist Church] and the [|Christian Church - Synod of Saint Timothy]. In the [|Lutheran Church - Missouri Synod] (LCMS), this is known as the "Period of End Times," and red vestments are worn on the first and second Sundays.

[[|edit]] Assumption of Mary (Roman Catholic)
[|August 15]. On this date, which is the same as the Eastern tradition of the [|Dormition], the bodily assumption of Mary into heaven is celebrated. This feast day is perhaps the oldest [|feast day] in the Christian Church, being celebrated in both the East and the West. The teaching on this feast was defined as dogma on [|November 1], [|1950] by [|Pope Pius XII] in the [|Papal Bull], [|Munificentissimus Deus]. In the Anglican and Lutheran traditions, as well as a few others, August 15th is celebrated as St. Mary, Mother of the Lord. The color is white. 

[[|edit]] Anglican Church
The [|Church of England] uses a liturgical year that is in most respects identical to that of the Roman Church. While this is less true of the calendars contained within the //[|Book of Common Prayer]// and the much-criticised [|Alternative Service Book (1980)], it is particularly true since the Anglican Church adopted its new pattern of services and liturgies contained within //[|Common Worship]//, in 2000. Certainly, the broad division of the year into the Christmas and Easter seasons, interspersed with periods of Ordinary Time, is identical, and the majority of the Festivals and Commemorations are also celebrated, with some obvious exceptions, chiefly that of the [|Assumption], which falls outside the accepted Biblical teaching of the Church of England, and is therefore rejected. 

[[|edit]] Eastern Orthodox Church
//See also: [|Eastern Orthodox Church calendar]// The Liturgical year in the [|Eastern Orthodox Church] is characterized by alternating [|fasts] and [|feasts], and is in many ways similar to the Roman Catholic year described above. However, Church New Year ([|Indiction]) traditionally begins on [|September 1], rather than the first Sunday of Advent. It includes both feasts on the [|Fixed Cycle] and the [|Paschal Cycle] (or Moveable Cycle). The most important feast day by far is the Feast of [|Pascha] (Easter)—the Feast of Feasts. Then the [|Twelve Great Feasts], which commemorate various significant events in the lives of [|Jesus Christ] and of the [|Theotokos] ([|Virgin Mary]). The majority of Orthodox Christians follow the [|Julian Calendar] in calculating their ecclesiastical feasts, though many have adopted a [|Revised Julian Calendar], preserving the Julian calculation for feasts on the Paschal Cycle, but using the modern [|Gregorian Calendar] to calculate those feasts which are fixed according to the calendar date. From 1900 until 2100, there has been a thirteen-day difference between the Julian and the Gregorian calendars. In some Eastern Orthodox countries certain civil holidays are calculated according to the Julian Calendar. Thus, for example, Christmas is celebrated on [|January 7] in these countries. The computation of the day of [|Pascha] (Easter) is, however, computed according to the Julian Calendar, even by those churches which observe the Revised Julian Calendar. There are four fasting seasons during the year: The most important fast is [|Great Lent] which is an intense time of fasting, [|almsgiving] and prayer, extending for forty days prior to [|Palm Sunday] and [|Holy Week], as a preparation for [|Pascha]. The [|Nativity Fast] (Winter Lent) is a time of preparation for the Feast of the [|Nativity of Christ] (Christmas), but whereas Advent in the West lasts only four weeks, Nativity Fast lasts a full forty days. The [|Apostles' Fast] is variable in length, lasting anywhere from eight days to six weeks, in preparation for the [|Feast of Saints Peter and Paul] ([|June 29]). The [|Dormition Fast] lasts for two weeks from [|August 1] to [|August 14] in preparation for the Feast of the [|Dormition of the Theotokos] ([|August 15]). The liturgical year is so constructed that during each of these fasting seasons, one of the Great Feasts occurs, so that fasting may be tempered with joy. In addition to these fasting seasons, Orthodox Christians fast on Wednesdays and Fridays throughout the year (and some Orthodox [|monasteries] also observe Monday as a fast day). Certain fixed days are always fast days, even if they fall on a Saturday or Sunday (in which case the fast is lessened somewhat, but not abrogated altogether); these are: The [|Decollation] of St. [|John the Baptist], and the [|Exaltation of the Cross]. There are several fast-free periods, when it is forbidden to fast, even on Wednesday and Friday. These are: the week following Pascha, the week following [|Pentecost], and the period from the Nativity of Christ until the eve of [|Theophany] (Epiphany). 

[[|edit]] Pascha
//Main article: [|Pascha]// The greatest feast is Pascha, which for the Orthodox is calculated differently than in the West. Easter for both East and West is calculated as the first Sunday after the [|full moon] that falls on or after [|March 21] (nominally the day of the [|vernal equinox]). However, whereas Western Christians follow the [|Gregorian Calendar] in their calculations, the Orthodox calculate the fixed date of 21 March according to the [|Julian Calendar], and observe the additional rule that Easter may not precede or coincide with the first day of the Jewish [|Passover] (see [|computus] for further details). The date of Pascha is central to the entire ecclesiastical year,determining not only the date for the beginning of Great Lent and Pentecost, but affecting the cycle of moveable feasts, of scriptural readings and the [|Octoechos] (texts chanted according to the eight ecclesiastical modes) throughout the year. There are also a number of lesser feasts throughout the year that are based upon the date of Pascha. The moveable cycle begins on the [|Zacchaeus] Sunday (the first Sunday in preparation for Great Lent), though the cycle of the Octoechos continues until Palm Sunday. The date of Pascha affects the following liturgical seasons: 
 * The period of the [|Triodion] (the Sundays before Great Lent, [|Cheesefare Week], Great Lent, Palm Sunday, and Holy Week)
 * The period of the [|Pentecostarion] (Sunday of Pascha through the Sunday After Pentecost)

[[|edit]] The twelve Great Feasts
//Main article: [|Great Feasts]// Some of these feasts follow the Fixed Cycle, and some follow the Moveable (Paschal) Cycle. Most of those on the Fixed Cycle have a period of preparation called a [|Forefeast], and a period of celebration afterward, similar to the Western [|Octave], called an Afterfeast. Great Feasts on the Paschal Cycle do not have Forefeasts. The lengths of Forefeasts and Afterfeasts vary, according to the feast.
 * The [|Nativity of the Theotokos] ([|September 8])
 * birth of the [|Theotokos] to [|Joachim]. and [|Anne]
 * [|The Elevation of the Cross] ([|September 14])
 * the rediscovery of the original [|Cross] on which Christ was crucified
 * Entrance of the Theotokos into the Temple ([|November 21])
 * the entry of the [|Theotokos] into the Temple around the age of 3
 * [|Nativity] of Our Lord and Saviour Jesus Christ ([|December 25])
 * the birth of [|Jesus], or [|Christmas]
 * [|Theophany] ([|January 6])
 * the baptism of Jesus Christ, Christ's blessing of the water, and the revealing of Christ as God
 * [|Presentation] of Our Lord in the Temple ([|February 2])
 * Christ's presentation as an infant in the Temple by the [|Theotokos] and [|Joseph].
 * [|Annunciation] of the [|Theotokos] ([|March 25])
 * Gabriel's announcement to the [|Theotokos] that she will conceive the Christ, and her "Yes"

NOTE: In Eastern practice, should this feast fall during Holy Week or on Pascha itself, the feast of the Annunciation is not transferred to another day. In fact, the conjunction of the feasts of the Annunciation and Pascha, known as "Kyriou-Pascha," is considered an extremely wondrous event.


 * [|Entry into Jerusalem] (Sunday before [|Pascha])
 * known in the West as Palm Sunday.
 * [|Ascension] (40 days after [|Pascha])
 * Christ's ascension into Heaven following his resurrection.
 * [|Pentecost] (50 days after [|Pascha])
 * The [|Holy Spirit] comes and indwells the [|apostles] and other Christian believers.
 * [|Transfiguration] of Our Lord ([|August 6])
 * Christ's Transfiguration as witnessed by Peter, James and John.
 * [|Dormition of the Theotokos] ([|August 15])
 * The falling asleep of the [|Theotokos] (cf. the [|Assumption of Mary] in [|Western Christianity])

[[|edit]] Other Feasts
Some additional feasts are observed with as though they were Great Fests: Every day throughout the year commemorates some saint or some event in the lives of Christ or the Theotokos. When a feast on the moveable cycle occurs, the feast on the fixed cycle that was set for that calendar day is transferred, with the [|propers] of the feast often being chanted at [|Compline] on the nearest convenient day. 
 * The [|The Protection of the Mother of God] ([|October 1]), especially among the Russian Orthodox
 * The [|Feast of Saints Peter and Paul]
 * The Nativity of [|St. John the Baptist]
 * The Beheading of St. John the Baptist
 * The [|Patronal Feast] of a church or monastery

[[|edit]] Cycles
//See also: [|Paschal Cycle]// In addition to the Fixed and Moveable Cycles, there are a number of other [|liturgical cycles] in the ecclesiastical year that affect the celebration of the divine services. These include, the Daily Cycle, the Weekly Cycle, the Cycle of Matins Gospels, and the Octoechos. 

[[|edit]] Secular observance
Because of the dominance of Christianity in Europe throughout the [|Middle Ages], many features of the Christian year became incorporated into the secular calendar. Many of its feasts remain holidays, and are now celebrated by people of all faiths and none — in some cases worldwide. The secular celebrations bear varying degrees of likeness to the religious feasts from which they derived, often also including elements of ritual from [|pagan] festivals of similar date. 

[[|edit]] Resources

 * Stookey, L.H. //Calendar: Christ's Time for the Church//, 1996. [|ISBN 0-687-01136-1]
 * Hickman, Hoyt L., et al. //Handbook of the Christian Year//, 1986. [|ISBN 0-687-16575-X]
 * Webber, Robert E. //Ancient-Future Time: Forming Spirituality through the Christian Year//, 2004. [|ISBN 0-8010-9175-6]
 * Schmemann, Fr. Alexander. //The Church Year (Celebration of Faith Series, Sermons Vol. 2)//, 1994. [|ISBN 0-88141-138-8]

[[|edit]] See also

 * [|Calendar of saints]
 * [|Christian worship]
 * [|Computus] - computing the date of Easter
 * [|Eastern Orthodox liturgical calendar]
 * [|Gregorian calendar]
 * [|Julian calendar]

[[|edit]] External links
=Christianity=
 * [|Universalis] — A liturgical calendar of the Catholic Church including the liturgy of the hours and the mass readings.

From Wikipedia, the free encyclopedia
• //[|Find out more about navigating Wikipedia and finding information]// •Jump to: [|navigation], [|search] Christianity || [|Jesus] [|Christ] [|Church] · [|Theology] [|New Covenant] [|Dispensationalism] [|Covenant Theology] [|New Covenant Theology] [|Apostles] · [|Kingdom] · [|Gospel] [|History of Christianity] · [|Timeline] [|Old Testament] · [|New Testament] [|Books] · [|Canon] · [|Apocrypha] [|Septuagint] · [|Decalogue] [|Birth] · [|Resurrection] [|Sermon on the Mount] [|Great Commission] [|Translations] [|(English)] [|Inspiration] · [|Hermeneutics] [|Trinity] ([|Father], [|Son], [|Holy Spirit]) [|History of] · [|Theology] · [|Apologetics] [|Creation] · [|Fall of Man] · [|Covenant] · [|Law] [|Grace] · [|Faith] · [|Justification] · [|Salvation] [|Sanctification] · [|Theosis] · [|Worship] [|Church] · [|Sacraments] · [|Eschatology] [|Early] · [|Councils] [|Creeds] · [|Missions] [|Great Schism] · [|Crusades] · [|Reformation] [|Great Awakenings] · [|Great Apostasy] [|Restorationism] · [|Nontrinitarianism] [|Thomism] · [|Arminianism] [|Congregationalism] || Topics in Christianity [|Movements] · [|Denominations] · [|Other religions] [|Ecumenism] · [|Preaching] · [|Prayer] [|Music] · [|Liturgy] · [|Calendar] [|Symbols] · [|Art] · [|Criticism] [|Apostle Paul] · [|Church Fathers] [|Constantine] · [|Athanasius] · [|Augustine] [|Anselm] · [|Aquinas] · [|Palamas] · [|Luther] [|Calvin] · [|Wesley] [|Arius] · [|Marcion of Sinope] [|Archbishop of Canterbury] · [|Catholic Pope] [|Coptic Pope] · [|Ecumenical Patriarch] This box: [|view] • [|talk] • [|edit] || Christianity is a [|monotheistic][|[1]] [|religion] centered on the life and teachings of [|Jesus of Nazareth] as depicted in the [|New Testament].[|[2]] Most Christians believe Jesus is the [|Son of God] and the [|Messiah] [|prophesied] in the [|Old Testament], and that the [|New Testament] records the [|Gospel] that was [|revealed] by Jesus. With an estimated 2.1 billion adherents, or approximately 33% of the world's population in 2007,[|[3]] Christianity is the [|world's largest religion]. It is the predominant religion in [|Europe], the [|Americas], [|Southern Africa], the [|Philippines] and [|Oceania].[|[4]] It is also growing rapidly in [|Asia], particularly in [|China] and [|South Korea], [|Africa] and [|Middle East].[|[5]] Christianity began as an offshoot of [|Judaism],[|[6]] and includes the [|Hebrew Bible] (known to Christians as the [|Old Testament] as well as the [|New Testament] as its canonical scriptures.[|[7]] Like Judaism and [|Islam], Christianity is classified as an [|Abrahamic religion] (//see also, [|Judeo-Christian]//).[|[8]][|[9]] The name //"Christian"// ([|Greek] //Χριστιανός// [|Strong's G5546]), meaning //"belonging to Christ"// or //"partisan of Christ"//,[|[10]] was first applied to the [|disciples] in [|Antioch], as recorded in [|Acts 11:26].[|[11]] The earliest recorded use of the term //"Christianity"// (Greek //Χριστιανισμός//) is by [|Ignatius of Antioch].[|[12]] 
 * Part of a [|series] of articles on
 * Foundations
 * Foundations
 * [|Bible]**
 * [|Christian theology]**
 * History and traditions**
 * ~ show][|Eastern Christianity] ||
 * [|Eastern Orthodox] · [|Oriental Orthodox] · [|Syriac Christianity] · [|Eastern Catholic] ||
 * ~ show][|Western Christianity] ||
 * [|Western Catholicism] · [|Protestantism] · [|Anabaptism] · [|Lutheranism] · [|Calvinism] · [|Anglicanism] · [|Baptist] · [|Methodism] · [|Evangelicalism] · [|Fundamentalism] · [|Unitarianism] · [|Liberalism] · [|Pentecostalism] · [|Christian Science] · [|Unity Church] ||
 * ~ show][|Restorationism] ||
 * [|Adventism] · [|Christadelphians] · [|Jehovah's Witnesses] · [|Latter-day Saint movement] ([|Mormonism]) ||
 * ~ show][|Restorationism] ||
 * [|Adventism] · [|Christadelphians] · [|Jehovah's Witnesses] · [|Latter-day Saint movement] ([|Mormonism]) ||
 * Important figures**
 * [|Christianity Portal]
 * [|Christianity Portal]
 * ==Contents== hide]* [|1 Beliefs] [|1.1 The Death and Resurrection of Jesus] [|1.2 Salvation] **[|1.3 The Trinity]*** [|1.3.1 Trinitarians]*** [|1.3.2 Non-Trinitarians]** [|1.4 Scriptures]*** [|1.4.1 Interpretation]** [|1.5 Creeds]** [|1.6 Afterlife and Eschaton]
 * [|2 Worship and practices]
 * [|2.1 Christian life]
 * [|2.1.1 Christian Love (Agape)]
 * [|2.2 Worship]
 * [|2.2.1 Sacraments]
 * [|2.2.2 Eucharist]
 * [|2.2.3 Liturgical calendar]
 * [|2.3 Symbols]
 * [|3 History and origins]
 * [|3.1 Persecution]
 * [|4 Christian divisions]
 * [|4.1 Mainstream Christianity]
 * [|4.2 Ecumenism]
 * [|5 See also]
 * [|5.1 History and denominations]
 * [|6 Notes]
 * [|7 Bibliography]
 * [|7.1 Primary sources]
 * [|7.2 Secondary sources]
 * [|7.3 Popular media]
 * [|8 Further reading]
 * [|9 External links] ||

Beliefs
In spite of important differences of interpretation and opinion, Christians in the Eastern Orthodox, Roman Catholic, and Protestant traditions share a common faith.[|[13]] Although Christianity has always had a significant diversity of belief on bordering issues, most Christians share a common set of doctrines that they hold as essential to their faith. This common Christian heritage of beliefs has been given such titles as "Great Tradition of Christian teaching," “consensual Christian tradition” and “mere Christianity,”[|[13]] The core Christian belief is that, through [|the death and resurrection of Jesus], [|sinful] humans can be reconciled to God and thereby are offered salvation and the promise of [|eternal life]. [Ref. //For whosoever shall call upon the name of the Lord shall be saved.// Romans 10:13 KJB] While there have been theological disputes over the nature of Jesus, Christians generally believe that Jesus is [|God incarnate] and "[|true God and true man]" (or both fully divine and fully human). Jesus, [|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,"[|[14]] he [|ascended to heaven], to the "right hand of God,"[|[15]] and he will [|return again][|[16]] 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 [|Gospels], Jesus was conceived by the [|Holy Spirit] and [|born] from [|the Virgin Mary]. Little of Jesus' childhood is recorded there in comparison to his adulthood, especially the week before his death. The Biblical accounts of Jesus' ministry include: [|his baptism], [|miracles], preaching, [|teaching, and deeds]. 

The Death and Resurrection of Jesus
//Main article: [|Death and Resurrection of Jesus]// 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.[|[17]][|[18]]. According to the Gospels, Jesus and his followers went to [|Jerusalem] the week of the [|Passover] where they were [|eagerly greeted] by a crowd. In Jerusalem, Jesus [|drove money changers from the Temple],[|[19]] and predicted its destruction[|[20]] - heightening conflict with the Jewish authorities who were plotting his death.[|[21]] After sharing his [|last meal] with his disciples, Jesus went to pray in the [|Garden of Gethsemane] where he was betrayed by his disciple [|Judas Iscariot] and [|arrested] by the temple guard on orders from the [|Sanhedrin] and the high priest [|Caiaphas]. Jesus was [|convicted by the Sanhedrin] of blasphemy and transferred to the [|Roman governor] [|Pilate], who was forced, by the close to rioting crowds, to have crucified for "inciting rebellion." Jesus died by late afternoon and was entombed. Christians believe that God raised Jesus from the dead on the third day, that Jesus appeared to his apostles and other disciples, [|commissioned] his disciples to "make disciples of all nations, baptizing them in the name of the Father and of the Son (Jesus) and of the Holy Spirit."[|[22]] and then [|ascended] to [|heaven]. Christians also believe that God the Father sent the Holy Spirit (or [|Paraclete])[|[23]] to the disciples. Many modern writers such as members of the [|Jesus Seminar] and other Biblical scholars such as [|Michael Ramsey] (a former [|Archbishop of Canterbury]) have argued that the historical Jesus never claimed to be divine. [|John Hick] observes that it is generally agreed among scholars today that Jesus did not claim to be God.[|[24]] Many also reject the historicity of the [|empty tomb] (and thus a bodily resurrection) and many other events narrated in the gospels. They assert that Gospel accounts describing these things are probably literary fabrications.[|[25]] However, many other scholars and historians have maintained that the Gospel accounts of Jesus are, in fact, [|historically reliable]. For example, the late scholar [|Sir Frederic Kenyon], referring to the New Testament canon, asserted that:

"The interval then between the dates of the original composition and the earliest extant evidence becomes so small as to be in fact negligible, and the last foundation for any doubt that the Sciptures have come down to us substantially as they were written has now been removed. Both the //authenticity// and the //general integrity// of the books of the New Testament may be regarded as finally established." [|[26]]

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

Salvation
//Main articles: [|Sin] and [|Salvation]// Christians believe [|salvation] is a gift by means of the [|unmerited grace of God], a gift from a loving heavenly Father who sent His only begotten Son Jesus to be their savior. Christians believe that, through faith in Jesus, one can be saved from [|sin] and eternal [|death]. The crucifixion of Jesus is explained as an [|atoning] [|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].[|[27]] The operation and effects of grace are understood differently by different traditions. [|Catholicism] and Eastern Orthodoxy teach the necessity of the [|free will] to cooperate with grace.[|[28]] [|Reformed theology] places distinctive emphasis on grace by teaching that mankind is completely [|incapable of self-redemption], but the grace of God overcomes [|even the unwilling heart].[|[29]] 

The Trinity
//Main article: [|Trinity]// The "Hospitality of Abraham" by Andrei Rublev: The three angels represent the three persons of GodTrinitarians Most Christians believe that God is spirit ([|John 4:24]), an uncreated, [|omnipotent], and eternal being, the creator and sustainer of all things, who works the redemption of the world through his Son, Jesus Christ. With this background, belief in the [|divinity of Christ] and the Holy Spirit is expressed as the doctrine of the [|Holy Trinity],[|[30]] which describes the single Divine [|//substance//] existing as three distinct and inseparable //persons//: the [|Father], the Son ([|Jesus Christ] the [|eternal Word]), and the [|Holy Spirit] ([|1 John 5:7]). 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, the Son begotten of the Father, and the Holy Spirit proceeding.[|[31]] "Begotten," in these formulae, refers to the idea that Jesus was //uncreated// and "eternally begotten" of the Father. Christians of [|Reformed theology] also conceive salvation to be one work of the triune God in which "the three divine persons act together as one, and manifest their own proper characteristics" with the agency of the [|Holy Spirit] as an essential element."[|[32]] Trinitarian Christians trace the orthodox formula of the Trinity — The Father, and of the Son, and of the Holy Ghost — back to the resurrected Jesus himself who spoke these words, and which words were subsequently recorded in [|Matthew 28:16-20], and are commonly referred to as the [|Great Commission]. The "Indwelling of the Holy Spirit" has been called the "common privilege of all believers."[|[33]] [|John 20:22] quotes Jesus as saying to His apostles, "Receive the Holy Spirit." They were to receive the Holy Spirit Himself in some way. Nearly all Christians speak of the "Indwelling of the Holy Spirit." The person who has "received the Holy Spirit" thereafter not only has [|a sinful nature and carnal desires]. According to this theological position, there now is also a second, competing, moral presence, that of the Holy Spirit, forever indwelling within him/her. From that point on, the person is able to see daily situations from either of two perspectives, and as a result, can choose to respond in a moral, Christian manner. However, the Christian often ignores these ethical, moral, positive thoughts inspired by the presence (indwelling) of the Holy Spirit, and respond in some selfish or lustful way as their own original nature desires.[|[34]] ([|John 16:7-14]; [|1 Corinthians 2:10ff]) In [|Catholic], Orthodox, and some [|Anglican] theology, this indwelling is received through the //sacrament// called [|Confirmation] or, in the East, [|Chrismation]. In most Protestant traditions, the "Indwelling of the Holy Spirit" takes place in the action of [|becoming a Christian].[|[34]] The New Testament also teaches that the Holy Spirit inspired all Scripture,[|[35]] a belief shared by most Christians.[|[36]] Non-Trinitarians//Main article: [|Nontrinitarianism]// In antiquity, and again following the [|Reformation], several sects advocated views contrary to the Trinity. These views were rejected by many bishops such as [|Irenaeus] and subsequently by the [|Ecumenical Councils]. During the Reformation (though most Catholics, Orthodox, and Protestants accepted the value of many of the Councils) some groups rejected these councils as spiritually tainted.[|[37]] [|Clemens Ziegler], [|Casper Schwenckfeld], and [|Melchior Hoffman], advanced the view that Christ was only divine and not human. [|Michael Servetus] denied that the traditional doctrine of the Trinity was neccessary to defend the divinity of Christ. He claimed that Jesus was God Himself in the flesh. [|[38]] Modalists, such as [|Oneness Pentecostals], regard God as a single person, with the Father, Son, and Holy Spirit considered modes or roles by which the unipersonal God expresses himself.[|[39]] [|Latter-day Saints] (commonly called [|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.[|[40]] They believe that the Father, like the Son, has a glorified physical body. (see [|Godhead]) Present day groups who do not consider Jesus to be God include: [|Unitarians],[|[41]] descendants of Reformation era [|Socinians], [|Christadelphians],[|[42]] and [|Jehovah's Witnesses].[|[43]] [|Muslims] believe that the Christian doctrine of the Trinity is incompatible with [|monotheism], and they reject the Christian teaching that Jesus is the Son of God, though they affirm the virgin birth and view him as a prophet preceding Muhammad.[|[44]] The Qur'an also uses the title "Messiah," though with a different meaning.[|[45]][|[46]] Muslims also dispute the historical occurrence of the crucifixion of Jesus (believing that while a crucifixion occurred, it was not of Jesus).[|[47]] 

Scriptures
//Main article: [|Bible]////See also: [|Criticism of the Bible]// Christianity regards the Holy [|Bible], a collection of [|canonical] books in two parts (the [|Old Testament] and the [|New Testament]) as authoritative: written by human authors under the inspiration of the Holy Spirit, and therefore the [|inerrant] Word of God.[|[48]] Protestants believe that the Holy Scriptures contain all [|revealed truth] necessary for salvation (See [|Sola scriptura]).[|[49]] The Old Testament contains the entire Jewish [|Tanakh], though in the Christian canon, the books are ordered differently, and some books of the Tanakh are divided into several books by the Christian canon. While these books are part of the Christian canon, scholars of [|Judaism] generally teach that Christians misinterpret passages from the [|Old Testament], or [|Tanakh]. (See also [|Judaism and Christianity].) The Catholic and Orthodox canons include the Hebrew Jewish canon and other books (from the Septuagint Greek Jewish canon) which Catholics call [|Deuterocanonical], while Protestants consider them [|Apocrypha].[|[50]] The first four books of the New Testament are the [|Gospels] ([|Matthew], [|Mark], [|Luke] and [|John]), which recount the life and teachings of Jesus. The first three are often called [|synoptic] because of the amount of material they share. The remainder of the New Testament consists of: The [|Ethiopian Orthodox Tewahedo Church] maintains two canons, Campaigning to be a [|restoration] of the Christian church,[|[52]] denominations of the [|Latter Day Saint movement] (commonly called [|Mormons]) are distinct from other forms of Christianity in that they consider the [|Book of Mormon] holy scripture and comparable to the Bible.[|[53]] [|The Church of Jesus Christ of Latter-day Saints] also considers the [|Doctrine and Covenants] and the [|Pearl of Great Price] scriptural. These four books are collectively called the //[|Standard Works]// of the church, in addition to the Bible.[|[54]] 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 [|Antioch]. Alexandrine interpretation, exemplified by [|Origen], tended to read Scripture [|allegorically], while Antiochene interpretation adhered to the literal sense, holding that other meanings (called //theoria//) could only be accepted if based on the literal meaning.[|[55]] Catholic theology distinguishes two senses of scripture: the literal and the spiritual, the latter being subdivided into the allegorical, moral, and [|anagogical] senses. The literal sense is "the meaning conveyed by the words of Scripture and discovered by exegesis, following the rules of sound interpretation." The allegorical sense includes [|typology], for example the [|parting of the Red Sea] is seen as a "type" of or sign of baptism;[|[56]] the moral sense contains ethical teaching; the anagogical sense includes eschatology and applies to eternity and the [|consummation of the world].[|[57]] Catholic theology also adds other rules of interpretation which include: Many Protestants stress the literal sense or [|historical-grammatical method],[|[62]] even to the extent of rejecting other senses altogether. Other Protestant interpreters make use of typology.[|[63]] 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,"[|[64]] He advocated "one definite and simple understanding of Scripture."[|[64]] And [|John Calvin] wrote, "all who refuse not to follow the Holy Spirit as their guide, find in the Scripture a clear light."[|[65]] The [|Second Helvetic Confession] said, "we hold that interpretation of the Scripture to be orthodox and genuine which is gleaned from the Scriptures themselves (from the nature of the language in which they were written, likewise according to the circumstances in which they were set down, and expounded in the light of like and unlike passages and of many and clearer passages)." The writings of the Church Fathers, and decisions of Ecumenical Councils, though "not despise[d]," were not authoritative and could be rejected.[|[66]] 
 * 1) a sequel to Luke's Gospel which describes the very early history of the Church (the [|Acts of the Apostles]),
 * 2) a collection of letters from early Christian leaders to congregations or individuals, (the [|Pauline] and [|General epistles]), and the
 * 3) [|Apocalyptic] [|Book of Revelation].[|[50]]
 * 1) the Narrow Canon (itself larger than any Biblical canon outside Ethiopia), and
 * 2) the Broad Canon (which has even more books.)[|[51]]
 * 1) the injunction that all other senses of sacred scripture are based on the literal,[|[58]]
 * 2) that the historicity of the Gospels must be absolutely and constantly held,[|[59]]
 * 3) that scripture must be read within the "living Tradition of the whole Church,"[|[60]] and that
 * 4) "the task of interpretation has been entrusted to the bishops in communion with the successor of Peter, the [|Bishop of Rome]."[|[61]]

Creeds
//Main article: [|Creeds]// Creeds, or concise doctrinal statements, began as baptismal formulas and were later expanded during the [|Christological] controversies of the [|fourth] and [|fifth centuries]. The earliest creeds still in common use are the [|Apostles' Creed] ([|text] in Latin and Greek, with English translations) and Paul's creed of [|1 Cor 15:1-9]. [|Wikisource] has original text related to this article: //[|Nicene Creed]// The [|Nicene Creed], largely a response to [|Arianism], was formulated at the Councils of [|Nicaea] and [|Constantinople] in 325 and 381 respectively,[|[67]] and ratified as the universal creed of Christendom by the [|Council of Ephesus] in 431.[|[68]] The [|Chalcedonian Creed], developed at the [|Council of Chalcedon] in 451,[|[69]] (though not accepted by the [|Oriental Orthodox] Churches)[|[70]] taught Christ "to be acknowledged in two natures, inconfusedly, unchangeably, indivisibly, inseparably": one divine and one human, that both natures are perfect but are nevertheless [|perfectly united into one person].[|[71]] The [|Athanasian Creed] ([|English translations]), 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."[|[72]] Most Protestants accept the Creeds. Some Protestant traditions believe Trinitarian doctrine without making use of the Creeds themselves,[|[73]] while other Protestants, like the [|Restoration Movement], oppose the use of creeds.[|[74]] 

Afterlife and Eschaton
//Main article: [|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 [|last coming of Christ], the //eschaton// or [|end of time], all who have died will be [|resurrected bodily from the dead] for the [|Last Judgement], whereupon Jesus will fully establish the [|Kingdom of God] in fulfillment of [|scriptural prophecies].[|[75]] Some groups do not distinguish a particular judgment from the [|general judgment] at the end of time, teaching instead that souls remain in stasis until this time (see [|Soul sleep]). 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. [|Universalists] hold that eventually all will experience salvation, thereby rejecting the concept of an eternal hell for those who are not saved. 

Christian life
[|Christians] believe that [|Jesus] is the mediator of the [|New Covenant] (see [|Hebrews 8:6] and [|1Timothy2:5]). His famous [|Sermon on the Mount] is considered by many Christian scholars to be the [|antitype][|[76]] of the proclamation of the [|Old Covenant] by [|Moses] from [|Mount Sinai] Christians believe that all people should strive to follow Christ's commands and example in their everyday actions ([|Romans 13:14]). For many, this includes obedience to the [|Ten Commandments]. Jesus made it clear that He did not come to abolish the Law or the Prophets, but to fulfill them ([|Matthew 5:17]). In response to a "catch" question from a [|Pharisee] as to which is the [|greatest commandment] in the Old Testament Law, Jesus replied:

'Love[|[77]] the Lord your God with all your heart and with all your soul and with all your mind.'[|[78]] This is the first and greatest commandment. And the second is like it: 'Love[|[77]] your neighbor as yourself.'[|[79]] All the Law and the Prophets hang on these two commandments."

In the [|KJV], this kind of love was usually translated "charity" to differentiate it as being intentional and decisional, not an emotional response. This love includes such injunctions as "feed the hungry" and "shelter the homeless," and applies to [|friend and enemy alike]. The relationship between charity and religious practice is sometimes taken for granted today as [|Martin Goodman] has observed: "charity in the Jewish and Christian sense was unknown to the pagan world."[|[80]] Other Christian practices include acts of [|piety] such as [|prayer] and Bible reading. Christianity teaches that one can overcome sin only through divine grace: moral and spiritual progress can occur only with God's help through the gift of the [|Holy Spirit] dwelling within the believer. It also teaches that, by believing in Christ, and sharing in Christ's life, death, and resurrection, God's children become dead to sin and are resurrected to a new life with Him. Christian Love (Agape)//Main article: [|Christian Love]////See also: [|1 Corinthians 13]// A prominent Christian belief is that love is a primary value.Matthew 'Άgapē' has been used in different ways by a variety of contemporary and ancient sources, including [|Biblical] authors. Many have supposed that 'agapē' represents divine, unconditional, self-sacrificing, active, volitional, and thoughtful [|love]. Greek philosophers at the time of [|Plato] and other ancient authors, used 'agapē' to denote love of a spouse or family, or affection for a particular activity, in contrast to //[|philia]// — an affection that could denote either brotherhood or generally non-sexual affection, and //[|eros]//, an affection of a sexual nature, usually between man and woman. The Greek Old Testament uses the word //eros// only twice, while the New Testament does not use it at all[|[81]] The word //agape// is rarely used in ancient manuscripts, but was used by the early Christians to refer to the self-sacrificing love of [|God] for humanity, which they were committed to reciprocating and practicing toward God and among one another. //Άgapē// has been expounded upon by many Christian writers in a specifically Christian context. [|Thomas Jay Oord] has defined //agape// as "an intentional response to promote well-being when responding to that which has generated ill-being." //Άgapē// received a broader usage under later Christian writers as the word that specifically denoted "Christian" love or "[|charity]" ([|1 Corinthians 13:1-8]), or even God himself [//Theos ein agape//, .".. for God is Love." ([|1 John 4:8])]. Various senses of //agapē// are used throughout the [|New Testament], some expanding the meanings used in ancient texts, and rendered as: brotherly love, love of one's spouse or children, and the love of God for all people. Christian writers have generally described '**agapē'** as a form of love which is both unconditional and voluntary; that is, it is non-discriminating, has no pre-conditions, and is something that one decides to do. [|Tertullian], in his 2nd century defense of Christians remarks how Christian love attracted pagan notice: "What marks us in the eyes of our enemies is our loving kindness. 'Only look' they say, 'look how they love one another'" (//Apology// 39). 

Worship
[|Justin Martyr] described second century Christian [|liturgy] in his //[|First Apology]// (//c//. 150) to [|Emperor] [|Antoninus Pius], and his description remains relevant to the basic structure of Christian liturgical worship: 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."[|[82]] 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 [|prayers], 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 (also called [|Holy Communion], or the [|Lord's Supper]) consists of a ritual meal of consecrated bread and wine, discussed in detail below. Lastly, a collection occurs in which the congregation donates money for the support of the Church and for [|charitable work]. Some groups depart from this traditional liturgical structure. A division is often made between "[|High]" [|church services], characterized by greater solemnity and ritual, and "[|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]), while others do not meet on a weekly basis. [|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. [|Quakers] sit quietly until moved by the Holy Spirit to speak. Some [|Evangelical] services resemble concerts with [|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], [|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 [|baptisms] or [|weddings] in the service or significant [|feast days]. In the [|early church] Christians and those yet to complete initiation would separate for the Eucharistic part of the worship. In many churches today, adults and children will separate for all or some of the service to receive age-appropriate teaching. Such children's worship is often called [|Sunday school] or [|Sabbath school] (Sunday schools are often held before rather than during services). Sacraments//Main article: [|Sacrament]// The [|Eucharist] A [|sacrament] is a Christian rite that is an outward sign of an inward grace, instituted by Christ to sanctify humanity. Catholic, Orthodox, and some [|Anglican] Christians describe [|worship] in terms of seven sacraments: [|Baptism], [|Confirmation] or [|Chrismation], [|Eucharist] (communion), [|Penance] (reconciliation), [|Anointing of the Sick] (last rites), [|Holy Orders] (ordination), and [|Matrimony].[|[83]] Many Protestant groups, which grew out of the [|Reformation],[|[84]] recognize the sacramental nature of Baptism and Eucharist, but not usually the other five in the same way, while other Protestant groups reject sacramental theology. Some [|Christian denominations] who believe these rites to do not communicate grace prefer to call them //[|ordinances]//. Though not sacraments, [|Pentecostal], [|Charismatic], and [|Holiness Churches] emphasize "[|gifts of the Spirit]" such as [|spiritual healing], [|prophecy], [|exorcism], [|glossolalia] (speaking in tongues), and [|laying on of hands] where God's grace is mysteriously manifest. //See also: [|Anglican sacraments]////See also: [|Sacrament (Community of Christ)]////See also: [|Sacraments of the Catholic Church]//Eucharist//Main article: [|Eucharist]// The [|Eucharist] (also called [|Holy Communion], or the [|Lord's Supper]) is the part of liturgical worship that consists of a consecrated meal, usually bread and wine. Justin Martyr described the Eucharist as follows: "And this food is called among us Eukaristia [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."[|[85]] Orthodox, Methodists, Roman Catholics, Lutherans, and many Anglicans believe that [|Jesus Christ] is present in the elements of bread and the cup (the doctrine of the [|Real Presence]). Most other Protestants, especially Reformed, believe the bread and wine merely //represent// the body and blood of Christ. These Protestants may celebrate it less frequently, while in the Roman Catholic Church the Eucharist is celebrated daily (but not on Good Friday and Holy Saturday.[|[86]]). 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 by prior arrangement with a church leader. Liturgical calendar//Main article: [|Liturgical year]// In the New Testament [|Paul of Tarsus] organised his missionary travels around the celebration of [|Pentecost]. (Acts 20.16 and 1 Corinthians 16.8) This practice draws from Jewish tradition, with such feasts as the [|Feast of Tabernacles], the [|Passover], and the [|Jubilee]. Today Catholics, Eastern Christians, and traditional Protestant communities frame worship around a [|liturgical calendar]. This includes [|holy days], such as [|solemnities] which commemorate an event in the life of Jesus or the [|saints], 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. 

Symbols
//Main article: [|Christian symbolism]// An early circular [|ichthys] symbol, created by combining the Greek letters ΙΧΘΥΣ into a wheel. [|Ephesus], Asia Minor. Today the best-known Christian symbol is the [|cross], which refers to the method of Jesus' execution.[|[87]] Several varieties exist, with some denominations tending to favor distinctive styles: Catholics the [|crucifix], Orthodox the [|crux orthodoxa], and Protestants an unadorned cross. An earlier Christian symbol was the '[|ichthys]' fish (Greek Alpha - α) symbol and anagram. Other text based symbols are Greek abbreviations for Jesus Christ, originally with superlineation,[|[88]] to include IHC and [|ICXC] and [|chi-rho] (the first two letters of the word Christ in Greek). In the Greek alphabet, the Chi-Rho appears like an //X// (Chi - χ) with a large //P// (Rho - ρ) overlaid and above it. It is said [|Constantine] saw this symbol prior to converting to Christianity (see History and origins section below). The variation IHS of the //[|nomina sacra]// is latinized Greek representing the first three letters of the Latin name, Iesus. Another ancient symbol is an [|anchor], which denotes faith and can incorporate a cross within its design. 

History and origins
//Main article: [|History of Christianity]////See also: [|Pauline Christianity]//. //See also: [|Timeline of Christianity] and [|Early Christianity]////See also: [|Christian philosophy], [|Christian art], [|Christian literature], [|Christian music], and [|Christian architecture]// Virgin and Child. Wall painting from the early [|catacombs], Rome, 4th century. The history of Christianity is the history of the Christian religion and Church, from Jesus and his [|Twelve Apostles] to contemporary times. In the mid-first century, Christianity spread beyond its Jewish origins. The New Testament depicts this as occurring under the leadership of the Apostles, especially [|Peter] and [|Paul]. Some scholars even consider [|Paul] to be the founding figure of Christianity, pointing to the extent of his writings and the scope of his [|missionary work].[|[89]] (See also [|Pauline Christianity]). Within a generation an episcopal hierarchy can be seen, and this would form the structure of the Church.[|[90]] In 301 Christianity became a state-religion in [|Armenia] being the first country to accept Christianity. Christianity spread east to Asia and throughout the Roman Empire, despite [|persecution] by the Roman Emperors until its [|legalization] by [|Emperor Constantine] in 313. During his reign, questions of orthodoxy lead to the convocation of the first Ecumenical Council, that of [|Nicaea]. In 391 [|Theodosius I] established [|Nicene] Christianity as the official and, except for [|Judaism], only legal religion in the [|Roman Empire]. Later, as the [|political structure] of the empire collapsed in the West, the Church assumed political and cultural roles previously held by the Roman aristocracy. Eremitic and Coenobitic [|monasticism] developed, originating with the hermit [|St Anthony of Egypt] around 300. With the avowed purpose of fleeing the world and its evils //in contemptu mundi//, the institution of monasticism would become a central part of the medieval world.[|[91]] Christ Jesus,[|[92]] the [|Good Shepherd], 3rd century. Christianity became the established church of the [|Axumite] Kingdom (presently encompassing [|Eritrea] and Northern [|Ethiopia]) under king [|Ezana] in the 4th century through the efforts of a Syrian Greek named [|Frumentius], known in Eritrea and Ethiopia as Abba Selama, Kesaté Birhan ("Father of Peace, Revealer of Light"), thus making Eritrea and Ethiopia one of the first christian states even before most of Europe. As a youth, Frumentius had been shipwrecked with his brother Aedesius on the Eritrean coast. The brothers managed to be brought to the [|royal court], where they rose to positions of influence and converted Emperor Ezana to Christianity, causing him to be baptised. Ezana sent Frumentius to Alexandria to ask the Patriarch, [|St. Athanasius], to appoint a bishop for the [|Kingdom of Aksum]. Athanasius appointed Frumentius himself, who returned to Aksum as Bishop with the name of Abune Selama. The first coins to display the Christian cross were those of the [|Axumite] leader [|Ezana] circa 350 AD. During the [|Migration Period] of [|Late Antiquity], various [|Germanic peoples] adopted Christianity. Meanwhile, as western political unity dissolved, the linguistic divide of the Empire between Latin-speaking West and the Greek-speaking East intensified. By the [|Middle Ages] distinct forms of Latin and Greek Christianity increasingly separated until [|cultural differences] and disciplinary disputes finally resulted in the [|Great Schism] (conventionally dated to 1054), which formally divided [|Christendom] into the Catholic west and the Orthodox east. [|Western Christianity] in the [|Middle Ages] was characterized by cooperation and conflict between the [|secular] rulers and the Church under the [|Pope], and by the development of [|scholastic theology and philosophy]. Beginning in the 7th century, [|Muslim] rulers began a long series of military conquests of Christian areas, and it quickly conquered areas of the [|Byzantine Empire] in [|Asia Minor], Palestine, Syria, Egypt, and [|North Africa], and even captured southern [|Spain]. Numerous military struggles followed, including the [|Crusades], the Spanish [|Reconquista], the [|Fall of Constantinople] and the aggression of the [|Turks]. Martin Luther In the early [|sixteenth century], increasing discontent with corruption and immorality among the clergy resulted in attempts to reform the Church and society. The [|Protestant Reformation] began after [|Martin Luther] published his [|95 theses] in 1517, whilst the [|Roman Catholic Church] experienced internal renewal with the [|Counter-Reformation] and the [|Council of Trent] (1545-1563). During the following centuries, competition between Catholicism and Protestantism became deeply entangled with political struggles among European states. Meanwhile, partly from missionary zeal, but also under the impetus of [|colonial expansion] by the European powers, Christianity spread to the Americas, Oceania, [|East Asia], and [|sub-Saharan Africa]. In the Modern Era, Christianity was confronted with various forms of [|skepticism] and with certain modern [|political ideologies] such as [|liberalism], [|nationalism], and [|socialism]. This included the [|anti-clericalism] of the French Revolution, the Spanish Civil War, and general hostility of Marxist movements, especially [|the Russian Revolution]. 

Persecution
//Main articles: [|Persecution of Christians] and [|Historical persecution by Christians]// Starting with [|Jesus], the early Christian church was persecuted by state and religious establishments from its earliest beginnings. Notable early Christians such as [|Stephen], eleven of the Apostles as well as [|Paul] died as martyrs according to tradition. Systematic Roman persecution of Christians culminated in the [|Great Persecution] of Diocletian and ended with the [|Edict of Milan].[|[93]] Persecution of Christians persisted or even intensified in other places, such as in [|Sassanid Persia].[|[94]] Later Christians living in [|Islamic] countries were subjected to various legal restrictions, which included taxation and a ban on building or repairing churches. Christians at times also suffered violent persecution or confiscation of their property.[|[95]] There was persecution of Christians during the [|French Revolution] (see [|Dechristianisation of France during the French Revolution]).[|[96]] State restrictions on Christian practices today are generally associated with those authoritarian governments which either support a majority religion other than Christianity (as in [|Muslim] states),[|[97]] or tolerate only churches under government supervision, sometimes while officially promoting state [|atheism] (as in the [|Soviet Union]). The [|People's Republic of China] allows only government-regulated churches and has regularly suppressed [|house churches] and underground Catholics. The public practice of Christianity is outlawed in [|Saudi Arabia]. Areas of persecution include other parts of the [|Middle East], the [|Sudan], and [|Kosovo].[|[98]] Christians have also been perpetrators of persecution against other religions and other Christians. Christian mobs, sometimes with government support, destroyed [|pagan] temples and persecuted or even killed adherents of paganism (e.g. the philosopher [|Hypatia of Alexandria]). Also, [|Jewish] communities have periodically suffered violence at Christian hands. Christian governments have suppressed or persecuted groups seen as heretical, later in cooperation with the [|Inquisition]. Denominational strife escalated into [|religious wars]. [|Witch hunts], carried out by secular authorities or popular mobs, were a frequent phenomenon in parts of [|early modern Europe] and, to a lesser degree, North America. 

Christian divisions
An icon depicting the [|First Council of Nicaea] There is a diversity of [|doctrines] and practices among groups calling themselves Christian. These groups are sometimes classified under [|denominations], though for theological reasons many groups reject this classification system.[|[99]] Christianity may be broadly represented as being [|divided] into three main groupings:[|[100]] In addition to these three, two other branches, [|Oriental Orthodoxy] and the [|Assyrian Church of the East], which are practiced primarily in the [|Middle East] and [|India], are of considerable historical importance. Some Protestants identify themselves simply as //Christian,// or //born-again Christian//; they typically distance themselves from the [|confessionalism] of other Protestant communities[|[102]] by calling themselves "[|non-denominational]" — often founded by individual pastors, they have little affiliation with historic denominations. Furthermore, many members of the [|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]//. Finally, various small communities, such as the [|Old Catholic] and [|Independent Catholic Churches], are similar in name to the Roman Catholic Church, but are not in [|communion] with the [|See of Rome] (the [|Old Catholic] church is in communion with the [|See of Canterbury]).The Roman Catholic Church was simply called the "Catholic Church" until other groups started considering themselves "Catholic." The term "Roman Catholic" was made to distinguish the Roman Catholics from other groups.[|[103]][|[104]][|[105]] [|Restorationists] are historically connected to the Protestant Reformation[|[106]] and 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. Restorationists include [|Churches of Christ] with 2.6 million members, [|Disciples of Christ] with 800,000 members,[|[107]] [|The Church of Jesus Christ of Latter-day Saints] with 13 million members,[|[108]] and [|Jehovah’s Witnesses] with 6.6 million members.[|[109]] Though Restorationists have some superficial similarities, their doctrine and practices vary significantly. A simplified chart of historical developments of major groups within Christianity. The different width of the lines (thickest for "Protestantism" and thinnest for "Oriental Orthodox" and "Nestorians") is without objective significance. Protestantism in general, and not just Restorationism, claims a direct connection with Early Christianity.
 * [|Roman Catholicism]: The [|Roman Catholic Church], or "Catholic Church," includes the 23 [|particular churches] in communion with the [|Bishop of Rome]. It is the largest single body, with more than 1 billion baptized members.[|[101]]
 * [|Eastern Orthodoxy]: Those groups in communion with the [|Ecumenical Patriarch of Constantinople]. The biggest particular churches are the [|Greek Orthodox] and [|Russian Orthodox].
 * [|Protestantism]: Groups such as the [|Lutherans], [|Reformed]/[|Presbyterians], [|Congregational]/[|United Church of Christ], [|Evangelical], [|Charismatic], [|Baptists], [|Methodists], [|Nazarenes], [|Anabaptists], [|Seventh-day Adventists], and [|Pentecostals]. The oldest of these separated from the Roman Catholic Church in the 16th century [|Protestant Reformation], followed in many cases by further divisions. Estimates of the total number of Protestants are very uncertain, partly because of the difficulty in determining which denominations should be placed in this category, but it seems to be unquestionable that Protestantism is the second major branch of Christianity (after Roman Catholicism) in number of followers.[|[101]]

Mainstream Christianity
[|Mainstream] Christianity is a widely used[|[110]] 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].[|[111]][|[112]] Some groups identifying themselves as Christian deviate from the [|tenets] considered basic by most Christian organizations. These groups are often considered [|heretical], or even non-Christian, by many mainstream Christians. This is particularly true of [|non-trinitarians]. 

Ecumenism
//Main article: [|Ecumenism]// 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. 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 also includes Roman Catholics. The other way was institutional union with new [|United and uniting churches]. [|Congregationalist], [|Methodist], and [|Presbyterian] churches united in 1925 to form the [|United Church of Canada] and in 1977 to form the [|Uniting Church in Australia]. The [|Church of South India] was formed in 1947 by the union of [|Anglican], [|Methodist], [|Congregationalist], [|Presbyterian], and [|Reformed] churches. Steps towards union on a global level have also been taken in 1965 by the Catholic and Orthodox churches mutually revoking the excommunications that marked their [|Great Schism] in 1054; the [|Anglican Roman Catholic International Commission] (ARCIC) working towards full communion between those churches since 1970; and the [|Lutheran] and [|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 [|Methodist church] also adopted the declaration.[|[113]] 

History and denominations

 * || [[image:http://upload.wikimedia.org/wikipedia/commons/thumb/6/68/Canterbury_cathedral.jpg/35px-Canterbury_cathedral.jpg width="35" height="26" link="http://en.wikipedia.org/wiki/Image:Canterbury_cathedral.jpg"]] || //[|Anglicanism Portal]// ||  ||
 * * [|Christian theology]
 * [|Eastern Christianity portal]
 * [|Great Schism]
 * [|Protestant Reformation]
 * [|English Reformation] || * [|Restorationism]
 * [|List of Christian denominations]
 * [|Social Gospel]
 * [|Third Church] ||

[[|edit]] Growing tensions between East and West
The cracks and fissures in Christian unity which led to the [|Great Schism] started to become evident as early as the fourth century. Although 1054 is the date usually given for the beginning of the Great Schism, there is, in fact, no specific date on which the schism occurred. What really happened was a complex chain of events whose climax culminated with the sacking of Constantinople by the [|Fourth Crusade] in [|1204].The events leading to schism were not exclusively theological in nature. Cultural, political, and linguistic differences were often mixed with the theological. Any narrative of the schism which emphasizes one at the expense of the other will be fragmentary. Unlike the Copts or Armenians who broke from the Church in the fifth century, the eastern and western parts of the Church remained loyal to the faith and authority of the seven ecumenical councils. They were united, by virtue of their common faith and tradition, in one Church.Nonetheless, the transfer of the Roman capital to Constantinople inevitably brought mistrust, rivalry, and even jealousy to the relations of the two great sees, Rome and Constantinople. It was easy for Rome to be jealous of Constantinople at a time when it was rapidly losing its political prominence. In fact, Rome refused to recognize the conciliar legislation which promoted Constantinople to second rank. But the estrangement was also helped along by the German invasions in the West, which effectively weakened contacts. The rise of Islam with its conquest of most of the Mediterranean coastline (not to mention the arrival of the pagan Slavs in the Balkans at the same time) further intensified this separation by driving a physical wedge between the two worlds. The once homogenous unified world of the Mediterranean was fast vanishing. Communication between the Greek East and the Latin West by the 600s had become dangerous and practically ceased.[|[60]]Two basic problems—the primacy of the bishop of Rome and the procession of the Holy Spirit—were involved. These doctrinal novelties were first openly discussed in Photius's patriarchate.By the fifth century, Christendom was divided into a pentarchy of five sees with Rome holding the primacy. This was determined by canonical decision and did not entail hegemony of any one local church or patriarchate over the others. However, Rome began to interpret her primacy in terms of sovereignty, as a God-given right involving universal jurisdiction in the Church. The collegial and conciliar nature of the Church, in effect, was gradually abandoned in favor of supremacy of unlimited papal power over the entire Church. These ideas were finally given systematic expression in the West during the [|Gregorian Reform] movement of the eleventh century. The Eastern churches viewed Rome's understanding of the nature of episcopal power as being in direct opposition to the Church's essentially conciliar structure and thus saw the two ecclesiologies as mutually antithetical.This fundamental difference in ecclesiology would cause all attempts to heal the schism and bridge the divisions to fail. Characteristically, Rome insisted on basing her monarchical claims to "true and proper jurisdiction" (as the Vatican Council of 1870 put it) on St. Peter. This "Roman" exegesis of Mathew 16:18, however, was unknown to the patriarchs of Eastern Orthodoxy. For them, specifically, St. Peter's primacy could never be the exclusive prerogative of any one bishop. All bishops must, like St. Peter, confess Jesus as the Christ and, as such, all are St. Peter's successors. The churches of the East gave the Roman See, primacy but not supremacy. The Pope being the first among equals, but not infallible and not with absolute authority.[|[61]] The other major irritant to Eastern Orthodoxy was the Western interpretation of the procession of the Holy Spirit. Like the primacy, this too developed gradually and entered the Creed in the West almost unnoticed. This theologically complex issue involved the addition by the West of the [|Latin phrase filioque] ("and from the Son") to the Creed. The original Creed sanctioned by the councils and still used today by the Orthodox Church did not contain this phrase; the text simply states "the Holy Spirit, the Lord and Giver of Life, who proceeds from the Father." Theologically, the Latin interpolation was unacceptable to Eastern Orthodoxy since it implied that the Spirit now had two sources of origin and procession, the Father and the Son, rather than the Father alone.[|[62]] In short, the balance between the three persons of the Trinity was altered and the understanding of the Trinity and God confused.[|[63]] The result, the Orthodox Church believed, then and now, was theologically indefensible. But in addition to the dogmatic issue raised by the filioque, the Byzantines argued that the phrase had been added unilaterally and, therefore, illegitimately, since the East had never been consulted.[|[64]]In the final analysis, only another ecumenical council could introduce such an alteration. Indeed the councils, which drew up the original Creed, had expressly forbidden any subtraction or addition to the text.

Impact on world events.

Crusades Main article: [|Crusades] //The Crusades were a series of military conflicts conducted by Christian knights for the defense of Christians and for the expansion of Christian domains. Generally, the crusades refer to the campaigns in the Holy Land against Muslim forces sponsored by the Papacy. There were other crusades against Islamic forces in southern Spain, southern Italy, and Sicily, as well as the campaigns of Teutonic knights against pagan strongholds in Eastern Europe (see [|Battle of Grunwald]). A few crusades such as the [|Fourth Crusade] were waged within Christendom against groups that were considered heretical and schismatic (also see the [|Battle of the Ice] and the [|Northern Crusades]).// || View over the walls of [|Krak des Chavaliers], near impenetrable crusaders' fortress. The Holy Land had been part of the Roman Empire, and thus Byzantine Empire, until the Islamic conquests of the seventh and eighth centuries. Thereafter, Christians had generally been permitted to visit the sacred places in the Holy Land until 1071, when the [|Seljuk Turks] closed Christian pilgrimages and assailed the Byzantines, defeating them at the [|Battle of Manzikert]. Emperor [|Alexius I] asked for aid from [|Pope Urban II] (1088–1099) for help against Islamic aggression. He probably expected money from the pope for the hiring of mercenaries. Instead, Urban II called upon the knights of Christendom in a speech made at the [|Council of Clermont] on 27 November 1095, combining the idea of pilgrimage to the Holy Land with that of waging a holy war against infidels. The [|First Crusade] captured Antioch in 1099 and then Jerusalem. The [|Second Crusade] occurred in 1145 when [|Edessa] was retaken by Islamic forces. Jerusalem would be held until 1187 and the [|Third Crusade], famous for the battles between [|Richard the Lionheart] and [|Saladin]. The [|Fourth Crusade], begun by [|Innocent III] in 1202, intended to retake the Holy Land but was soon subverted by Venetians who used the forces to sack the Christian city of [|Zara]. Innocent excommunicated the Venetians and crusaders.[[|citation needed]//] Eventually the crusaders arrived in Constantinople, but due to strife which arose between them and the [|Byzantines][//[|citation needed]//], rather than proceed to the Holy Land the crusaders instead sacked Constantinople and other parts of Asia Minor effectively establishing the [|Latin Empire] of Constantinople in Greece and Asia Minor. This was effectively the last crusade sponsored by the papacy; later crusades were sponsored by individuals. Thus, though Jerusalem was held for nearly a century and other strongholds in the Near East would remain in Christian possession much longer, the crusades in the Holy Land ultimately failed to establish permanent Christian kingdoms. Islamic expansion into Europe would renew and remain a threat for centuries culminating in the campaigns of [|Suleiman the Magnificent] in the sixteenth century. On the other hand, the crusades in southern Spain, southern Italy, and Sicily eventually lead to the demise of Islamic power in the regions; the Teutonic knights expanded Christian domains in Eastern Europe, and the much less frequent crusades within Christendom, such as the [|Albigensian Crusade], achieved their goal of maintaining doctrinal unity.[|[69]]
 * [[image:http://upload.wikimedia.org/wikipedia/commons/thumb/7/74/Krak_des_chavaliers_plaine.jpg/220px-Krak_des_chavaliers_plaine.jpg width="220" height="147" caption="View over the walls of Krak des Chavaliers, near impenetrable crusaders' fortress." link="http://en.wikipedia.org/wiki/Image:Krak_des_chavaliers_plaine.jpg"]] ||
 * View over the walls of Krak des Chavaliers, near impenetrable crusaders' fortress. ||

Conflicts: Western Schism// Main article: [|Western Schism]See also: [|Avignon Papacy] //The Western Schism, or Papal Schism, was a prolonged period of crisis in Latin Christendom from 1378 to 1416, when there were two or more claimants to the See of Rome and there was conflict concerning the rightful holder of the papacy. The conflict was political, rather than doctrinal, in nature. In 1309, [|Pope Clement V], due to political considerations, moved to Avignon in southern France and exercised his pontificate there. For sixty-nine years popes resided in Avignon rather than Rome. This was not only an obvious source of not only confusion but of political animosity as the prestige and influence of city of Rome waned without a resident pontiff. Though [|Pope Gregory XI], a Frenchman, returned to Rome in 1378, the strife between Italian and French factions intensified, especially following his subsequent death. In 1378 the conclave, elected an Italian from Naples, [|Pope Urban VI]; his intransigence in office soon alienated the French cardinals, who withdrew to a conclave of their own, asserting the previous election was invalid since its decision had been made under the duress of a riotous mob. They elected one of their own, Robert of Geneva, who took the name [|Pope Clement VII]. By 1379, he was back in the palace of popes in Avignon, while Urban VI remained in Rome. For nearly forty years, there were two papal curias and two sets of cardinals, each electing a new pope for Rome or Avignon when death created a vacancy. Each pope lobbied for support among kings and princes who played them off against each other, changing allegiance according to political advantage. In 1409, a council was convened at Pisa to resolve the issue. The council declared both existing popes to be schismatic (Gregory XII from Rome, Benedict XIII from Avignon) and appointed a new one, Alexander V. But the existing popes refused to resign and thus there were three papal claimants. Another council was convened in 1414, the [|Council of Constance]. In March 1415 the Pisan pope, John XXIII, fled from Constance in disguise; he was brought back a prisoner and deposed in May. The Roman pope, Gregory XII, resigned voluntarily in July. The Avignon pope, Benedict XIII, refused to come to Constance; nor would he consider resignation. The council finally deposed him in July 1417. The council in Constance, having finally cleared the field of popes and antipopes, elected [|Pope Martin V] as pope in November.

Historical days [|Holy days]// Holy Books
 * [|The Christian year]
 * [|All Saints' Day and All Souls' Day]
 * [|The Feast of the Annunciation]
 * [|Ascension Day]
 * [|Feast of the Assumption]
 * [|Candlemas]
 * [|Christmas]
 * [|Corpus Christi]
 * [|Easter]
 * [|Epiphany]
 * [|Hallowe'en - All Hallows' Eve]
 * [|Holy Week]
 * [|Feast of the Immaculate Conception]
 * [|Lent]
 * [|Mothering Sunday]
 * [|Pentecost]
 * [|Week of Prayer for Christian Unity]

The Bible

 * [[image:http://www.bbc.co.uk/religion/religions/christianity/texts/images/concordance.jpg width="147" height="200" caption="Spine of a Bible concordance (an index of the language used in the Bible)"]] ||  ||
 * Spine of a Bible concordance (an index of the language used in the Bible) ||

The Bible is not just one book, but an entire library, with stories, songs, poetry, letters and history, as well as literature that might more obviously qualify as 'religious'. The Christian Bible has two main sections, the Old Testament and the New Testament. The Old Testament is the original Hebrew Bible, the sacred scriptures of the Jewish faith, written at different times between about 1200 and 165 BC. The New Testament books were written by Christians in the first century AD. The Hebrew Bible has 39 books, written over a long period of time, and is the literary archive of the ancient nation of Israel. It was traditionally arranged in three sections.

Rituals and Practicies.

Christian life
[|Christians] believe that [|Jesus] is the mediator of the [|New Covenant] (see [|Hebrews 8:6] and [|1Timothy2:5]). His famous [|Sermon on the Mount] is considered by many Christian scholars to be the [|antitype][|[78]] of the proclamation of the [|Old Covenant] by [|Moses] from [|Mount Sinai] Christians believe that all people should strive to follow Christ's commands and example in their everyday actions ([|Romans 13:14]). For many, this includes obedience to the [|Ten Commandments]. Jesus made it clear that He did not come to abolish the Law or the Prophets, but to fulfill them ([|Matthew 5:17]). In response to a "catch" question from a [|Pharisee] as to which is the [|greatest commandment] in the Old Testament Law, Jesus replied:
 * [[image:http://upload.wikimedia.org/wikipedia/commons/thumb/9/96/Bloch-SermonOnTheMount.jpg/300px-Bloch-SermonOnTheMount.jpg width="300" height="151" caption="Christians believe that Jesus is the mediator of the New Covenant (see Hebrews 8:6 and 1Timothy2:5). His famous Sermon on the Mount is considered by many Christian scholars to be the antitype of the proclamation of the Old Covenant by Moses from Mount Sinai" link="http://en.wikipedia.org/wiki/Image:Bloch-SermonOnTheMount.jpg"]] ||  ||
 * Christians believe that Jesus is the mediator of the New Covenant (see Hebrews 8:6 and 1Timothy2:5). His famous Sermon on the Mount is considered by many Christian scholars to be the antitype of the proclamation of the Old Covenant by Moses from Mount Sinai ||

'Love[|[79]] the Lord your God with all your heart and with all your soul and with all your mind.'[|[80]] This is the first and greatest commandment. And the second is like it: 'Love[|[79]] your neighbor as yourself.'[|[81]] All the Law and the Prophets hang on these two commandments."

In the [|KJV], this kind of love was usually translated "charity" to differentiate it as being intentional and decisional, not an emotional response. This love includes such injunctions as "feed the hungry" and "shelter the homeless," and applies to [|friend and enemy alike]. The relationship between charity and religious practice is sometimes taken for granted today as [|Martin Goodman] has observed: "charity in the Jewish and Christian sense was unknown to the pagan world."[|[82]] Other Christian practices include acts of [|piety] such as [|prayer] and Bible reading. Christianity teaches that one can overcome sin only through divine grace: moral and spiritual progress can occur only with God's help through the gift of the [|Holy Spirit] dwelling within the believer. It also teaches that, by believing in Christ, and sharing in Christ's life, death, and resurrection, God's children become dead to sin and are resurrected to a new life with Him. ||

There are different branches of christianity some of the main ones are Roman Catholism, Baptist, Anglican, NonDenominational, Presbiterian,Eastern Orthodox, Asian Orthodox, and Protestants. Early Christianity started in the greco roman era and the first cristians were ethnicly and religiously jewish. Christianity started in 33 The holy days of the religion are december 25th, and the first sunday after a full moon or the 21st In the religion there is only one god and his son jesus. The basic rules are the ten commands which are the basic guidlines against sin. The basic text is the bible which comes in many forms and expainations The main symbol is the Crucifix The beleived prophet and messiah is Jesus It is beleived that if you are good you will go to heaven and if you are bad you will go to hell after you die. The place you worship at is called either a church or mass. ►íóbá↨E○¶↨$ ∞↓§♀ §♀§↨♀4↓> ↨ The beleived prophet and messiah was Jesus Crist who is the son of God who also had nine followers, one of which named Judas later betrayed him. =Christian symbolism=

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 * ==Contents== hide]* [|1 Sacraments]* [|2 Other Symbols]
 * [|3 Symbols drawn from outside]
 * [|3.1 Diverse influences and meaning illustrated]
 * [|3.2 The Tree of Jesse]
 * [|4 Examples]
 * [|5 See also]
 * [|6 External links] ||

[[|edit]] Sacraments
The most important symbols in the Christian church are the [|sacraments]. These rites, which vary between denominations but may include [|holy communion], [|baptism], [|ordination] and [|marriage], are commonly described as an outward and visible sign of an inward and spiritual grace //or, as in the Roman Catholic system, "outward signs and media of grace." In other words, at the very least, the rite is a symbol of the spiritual change or event that takes place. For example in communion the bread and wine are, at the least, symbolic of the broken body and shed blood of [|Jesus], which in turn are representative of the death of Jesus which brings [|salvation] to the recipient. The rite of baptism is, at the least, symbolic of the cleansing of the sinner by God, and, especially where baptism is by immersion, of the spiritual death and resurrection of the baptized person. Opinion differs as to the symbolic nature of the sacraments, with some [|Protestant] denominations considering them entirely symbolic, and [|Catholics], Orthodox and Lutherans believing that the outward rites truly do, by the power of God, act as media of grace. //

[[|edit]] Other Symbols
Symbols were widely used by the early Christian church. Symbols were inscribed on Christian tombs from the earliest days. One of the most widely used in the early church was that of the fish, which derived from a Greek [|acrostic] [|//Jesus Christ, God's Son, Saviour//]. Interestingly the cross (which is today one of the most widely recognised symbols in the world) was not commonly used as a symbol until later. In [|Eastern Orthodox] churches, [|icon] paintings have symbolic significance. Water has specific symbolic significance for Christians. Outside of baptism, water may represent cleansing or purity. Fire, especially in the form of a candle flame, represent both the [|Holy Spirit] and light. The sources of these symbols derive from the [|Bible]; for example from the tongues of fire //that symbolised the Holy Spirit at [|Pentecost], and from Jesus' description of his followers as// the light of the world//; or// God is a consuming fire //found in Hebrews 12. Other Christian symbols include 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 specific allegories in the Bible. Many are also used within [|Judaism]. //

[[|edit]] Symbols drawn from outside
Also common in most Christian religious symbolism are emblems, figures or ideas drawn from the cultures which Christianity has superseded, so that symbols existing in those cultures have been adopted but imbued with Christian meaning. The [|phoenix] standing for the [|Resurrection], or the [|Egg] representing rebirth, are examples of this incorporation of pagan symbols, for use in Christian art and customs. Often a pagan symbol was given a Christian meaning allowing incorporation of traditional practices into the faith of the new converts. 

[[|edit]] Diverse influences and meaning illustrated
The [|Christmas tree] may offer an interesting example of both streams of influence converging together (though when considered over the global history of Christianity, the Christmas tree isn't very important as a Christian symbol). Offering an explanation of these streams of meaning may illustrate how the interpretation of symbols is somewhat arbitrary and free. On one hand, trees that remain green in the winter have been symbolic of life in the midst of death, and of rebirth, in many cultures. The Christian [|folk-religious] [|custom] of erecting and adorning [|evergreen] trees in the middle of [|winter] was borrowed directly from existing practice, regardless of whether the custom had pagan roots. Some of the existing meaning has been carried over into Christian culture, together with these practices. On the other hand, trees appear with symbolic meaning throughout the [|Bible]: and the Christmas tree alludes to and builds upon this biblical symbolism. From the symbolic tree of knowledge of [|good] and [|evil], concerning which the [|Fall of man] and the curse of death came, to the [|tree of life] from access to which mankind has been cut off, to the [|Oak of Mamre] which "witnessed" the [|covenant] made with [|Abraham] and the renewal of that covenant with [|Joshua], to promises concerning the [|root of Jesse], the Branch, the Messiah, who was hung on a tree to bear the curse, and has been raised up again as a tree of life for the healing of the nations: the Christian story can be told from beginning to end in the symbolic terms of trees. To focus on one stream of the development of this late Christian symbol, the Christmas tree symbolizes, in part, the promised "Branch", the [|Messiah], who must be the "Root of Jesse", the descendant prefigured by Jesse's royal son, David. The tree symbolizes the human geneaology of Jesus and especially his tie to David's royal line through [|Solomon], which had been perplexingly cut off by God from ever inheriting the throne, after [|Jeconiah]. This connection to the cut-off line is symbolized by the cut-down tree, and is indirectly a symbol of the [|Son of God]. According to Christian tradition, although a descendant of Nathan on his mother's side, Jesus is an heir of Solomon on his supposed father's side. In other words, if [|Joseph] were in fact Jesus's father, then Jesus cannot be the Messiah, because Joseph is descended from Jeconiah, the cut-off line. But through his mother, the genealogy of Jesus satisfies the promise of the Messiah in terms of human descent, and this is symbolized by the erect tree. It is an evergreen, because of his eternal origin as God, according to Christian belief. And yet, the tree is also customarily cut down before it is decorated, symbolizing that Jesus is also an heir of the line of Solomon by [|adoption], through Joseph. So, Christians think that God's word was miraculously fulfilled through the [|virgin birth], because in that way, the Branch came from the cut-off line of Jesse by adoption, and also by the living line of Jesse. By the birth of Jesus, the promise concerning Jesse's line has been fulfilled, Christians believe, and in this restoration [|Adam and Eve]'s line, all mankind, redeemed from futility and death, is symbolized. And that is why the Christmas tree is cut down, but restored erect, evergreen and clothed in [|light], in symbolic commemoration of the virgin birth. One could also view the Christmas Tree as symbolic of Christ's death and resurrection. The tree is cut down, and erected again, and adorned with ornaments and baubles, much as Christ was killed, then raised from the dead. However, this is only one of many explanations of this symbol, and not by any means the most common one. Not only the symbol itself, but also the meaning of the symbol is accounted for and explained in manifold and sometimes contradictory ways, according to various particular traditions. This flexibility and diversity in accounting for the [|history] and meaning should be kept in mind, when considering any Christian symbol. 

[[|edit]] The Tree of Jesse
From the eleventh century the [|Tree of Jesse] has been portrayed in religious illuminated manuscripts, wall paintings, stained glass windows, wood carvings, floor tiles, embroidery and stone including a tomb stone. Malcolm has researched the subject and recorded in a Directory over 300 illustrations of the Tree of Jesse found in Cathedrals, Churches, Museums, State owned buildings and Libraries throughout the British Isles, Ireland and in Countries from Austria to Turkey; The United States of America and South America. 

[[|edit]] Examples
The coat of arms of the Anglican diocese of Trinidad contains several Christian visual symbols Wikimedia Commons has media related to: [|Christian symbols]**//
 * [|Alpha and omega]
 * [|Anchor]
 * [|Apple]
 * [|Bestiaries]
 * [|Borromean rings]
 * [|Burning Bush]
 * [|Candles]
 * [|Chi Rho]
 * [|Christian flag]
 * [|Cross]
 * [|Cross and Crown]
 * [|Crucifix]
 * [|Holy communion]
 * [|Ichthys] (or Fish//)//
 * [|Icons]
 * [|IHS (monogram)]
 * [|INRI]
 * [|Labarum] (Chi Rho//)//
 * [|Lamb]
 * [|Mitre]
 * [|Pentagram]
 * [|Pelican]
 * [|Rose Cross]
 * [|Sacrament]
 * [|Shepherd]
 * [|Shield of the Trinity] (or Scutum Fidei//)//
 * [|Vesica Piscis]

[[|edit]] See also

 * [|Christianity]
 * [|Christian art]
 * [|Christian icons]
 * [|Saint symbology]
 * [|Symbols and symbolism in Christian demonology]
 * [|Symbolism]
 * [|Religious symbolism]
 * [|Chrismon]
 * [|The Wordless Book]