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Faith towards God. Baptism. Laying on hands. Resurrection. Eternal Judgement. These are the six foundations of Christianity and it is these that all Christians need to understand and hold onto firmly if they are to grow to maturity and strength in Jesus Christ.
14 de ene. de 2024 · If you’re short on time, here’s a quick answer to your question: The foundation of Christianity is the belief that Jesus Christ is the Messiah who was crucified and rose from the dead for the salvation of humanity. In this comprehensive article, we will examine the origins, beliefs, and key figures that form the basis of the ...
- Overview
- The essence and identity of Christianity
Christianity, major religion stemming from the life, teachings, and death of Jesus of Nazareth (the Christ, or the Anointed One of God) in the 1st century ce. It has become the largest of the world’s religions and, geographically, the most widely diffused of all faiths. It has a constituency of more than two billion believers. Its largest groups are the Roman Catholic Church, the Eastern Orthodox churches, and the Protestant churches. The Oriental Orthodox churches constitute one of the oldest branches of the tradition but had been out of contact with Western Christianity and Eastern Orthodoxy from the middle of the 5th century until the late 20th century because of a dispute over Christology (the doctrine of Jesus Christ’s nature and significance). Significant movements within the broader Christian world and sometimes transcending denominational boundaries are Pentecostalism, Charismatic Christianity, Evangelicalism, and fundamentalism. In addition, there are numerous independent churches throughout the world. See also Anglicanism; Baptist; Calvinism; Congregationalism; Evangelical church; Lutheranism; Oriental Orthodoxy; presbyterian; Reformed and Presbyterian churches.
This article first considers the nature and development of the Christian religion, its ideas, and its institutions. This is followed by an examination of several intellectual manifestations of Christianity. Finally, the position of Christianity in the world, the relations among its divisions and denominations, its missionary outreach to other peoples, and its relations with other world religions are discussed. For supporting material on various topics, see angel and demon; Bible; biblical literature; canon law; creed; Christology; doctrine and dogma; ecumenism; eschatology; exegesis; faith; grace; heaven; hell; heresy; Jesus Christ; liturgical movement; millennialism; miracle; monasticism; monotheism; New Testament; Old Testament; original sin; papacy; prayer; priesthood; purgatory; sacrament; salvation; schism; scripture; theism; theology; and worship.
At its most basic, Christianity is the faith tradition that focuses on the figure of Jesus Christ. In this context, faith refers both to the believers’ act of trust and to the content of their faith. As a tradition, Christianity is more than a system of religious belief. It also has generated a culture, a set of ideas and ways of life, practices, and artifacts that have been handed down from generation to generation since Jesus first became the object of faith. Christianity is thus both a living tradition of faith and the culture that the faith leaves behind. The agent of Christianity is the church, the community of people who make up the body of believers.
To say that Christianity “focuses” on Jesus Christ is to say that somehow it brings together its beliefs and practices and other traditions in reference to a historical figure. Few Christians, however, would be content to keep this reference merely historical. Although their faith tradition is historical—i.e., they believe that transactions with the divine do not occur in the realm of timeless ideas but among ordinary humans through the ages—the vast majority of Christians focus their faith in Jesus Christ as someone who is also a present reality. They may include many other references in their tradition and thus may speak of “God” and “human nature” or of the “church” and the “world,” but they would not be called Christian if they did not bring their attentions first and last to Jesus Christ.
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While there is something simple about this focus on Jesus as the central figure, there is also something very complicated. That complexity is revealed by the thousands of separate churches, sects, and denominations that make up the modern Christian tradition. To project these separate bodies against the background of their development in the nations of the world is to suggest the bewildering variety. To picture people expressing their adherence to that tradition in their prayer life and church-building, in their quiet worship or their strenuous efforts to change the world, is to suggest even more of the variety.
Given such complexity, it is natural that throughout Christian history both those in the tradition and those surrounding it have made attempts at simplification. Two ways to do this have been to concentrate on the “essence” of the faith, and thus on the ideas that are integral to it, or to be concerned with the “identity” of the tradition, and thus on the boundaries of its historical experience.
Christianity - Origins, Expansion, Reformation: Christianity began as a movement within Judaism at a period when the Jews had long been dominated culturally and politically by foreign powers and had found in their religion (rather than in their politics or cultural achievements) the linchpin of their community.
Foundations of Christianity (German: Der Ursprung des Christentums) is a 1908 book by Marxist theoretician Karl Kautsky. In it, he attempts to explain the origins of Christianity, and claims that it can best be explained by historical materialism rather than divinity.
- Karl Johann Kautsky, Henry Felix Mins
- Germany
- 1908
- Der Ursprung des Christentums
The history of Christianity follows the Christian religion as it developed from its earliest beliefs and practices in the first-century, spread geographically in the Roman Empire and beyond, and became a global religion in the twenty-first century .
Christianity in Neue Zeit. It is thus an old love that I come back to. The occasion was given when a second edition of my Forerunners of Socialism seemed needed. The criticism made of that book, so far as I have seen it, found fault mainly with the introduction, in which I gave a brief account of the communism of primitive Christianity.
