Editing Christianity (section)

== Beliefs ==
While Christians worldwide share basic convictions, there are differences of interpretations and opinions of the [[Bible]] and [[sacred tradition]]s on which Christianity is based.<ref>Olson, ''The Mosaic of Christian Belief''.</ref>

=== Creeds ===
{{Main|Christian creed|List of Christian creeds}}
{{stack|{{Wikisource|Apostles' Creed}}
{{Wikisource|Nicene Creed}}}}
[[File:Nicaea icon.jpg|thumb|An [[Eastern Christianity|Eastern Christian]] icon depicting [[Constantine I and Christianity|Emperor Constantine]] and the Fathers of the [[First Council of Nicaea]] (325) as holding the Niceno–Constantinopolitan Creed of 381]]

Concise doctrinal statements or confessions of religious beliefs are known as [[creeds]]. They began as baptismal formulae and were later expanded during the [[Christology|Christological]] controversies of the 4th and 5th centuries to become statements of faith. "[[Jesus is Lord]]" is the earliest creed of Christianity and continues to be used, as with the [[World Council of Churches]].<ref>{{Cite book |last=Tayviah |first=Frederick K. D. |title=Why Do Bad Things Keep on Happening? |year=1995 |publisher=CSS Publishing |isbn=978-1-55673-979-8 |page=29}}</ref>

The [[Apostles' Creed]] is the most widely accepted statement of the articles of Christian faith. It is used by a number of [[List of Christian denominations|Christian denominations]] for both [[liturgy|liturgical]] and [[catechesis|catechetical]] purposes, most visibly by liturgical churches of [[Western Christian]] tradition, including the [[Latin Church]] of the [[Catholic Church]], [[Lutheranism]], [[Anglicanism]], and [[Western Rite Orthodoxy]]. It is also used by [[Presbyterianism|Presbyterians]], [[Methodism|Methodists]], and [[Congregational church|Congregationalists]].

This particular creed was developed between the 2nd and 9th centuries. Its central doctrines are those of the [[Trinity]] and [[God in Christianity|God]] the [[Creator deity|Creator]]. Each of the doctrines found in this creed can be traced to statements current in the [[Apostolic Age|apostolic period]]. The creed was apparently used as a summary of Christian doctrine for baptismal candidates in the churches of Rome.<ref>Pelikan/Hotchkiss, ''Creeds and Confessions of Faith in the Christian Tradition''.</ref> Its points include:

* Belief in [[God the Father]], [[Jesus Christ]] as the [[God the Son|Son of God]],<ref>{{Cite encyclopedia |title=Christianity &#124; Definition, Origin, History, Beliefs, Symbols, Types, & Facts &#124; Britannica |entry=Christianity |encyclopedia=[[Encyclopædia Britannica]] |url=https://www.britannica.com/topic/Christianity |last=Jan Pelikan |first=Jaroslav |date=13 August 2022 |quote=...there is a core of ideas that all New Testament scholars and believers would agree are central to ancient Christian beliefs. One British scholar, James G. Dunn, for example, says they would all agree that “the Risen Jesus is the Ascended Lord.” That is to say, there would have been no faith tradition and no scriptures had not the early believers thought that Jesus was “Risen,” raised from the dead, and, “Ascended,” somehow above the ordinary plane of mortal and temporal experience.}}</ref><ref>{{cite book |last=Young |first=Frances M. |author-link=Frances Young |title=The Cambridge History of Christianity |publisher=[[Cambridge University Press]] |year=2006 |isbn=978-1-139-05483-6 |editor1-last=Mitchell |editor1-first=M. |volume=1 |pages=1–34 |chapter=Prelude: Jesus Christ, foundation of Christianity |doi=10.1017/CHOL9780521812399.002 |quote=The death of Jesus Christ by crucifixion, together with his resurrection from the dead, lies at the heart of Christianity. |editor2-last=Young |editor2-first=F.}}</ref><ref>{{Cite web |year=2005 |title=Christianity - The Oxford Dictionary of Phrase and Fable |url=https://www.oxfordreference.com/display/10.1093/oi/authority.20110803095610483 |access-date=6 August 2024 |website=Oxford Reference |publisher=[[Oxford University Press]] |quote=The religion based on the person and teachings of Jesus of Nazareth, or its beliefs and practices.}}</ref>{{refn|group=note|name="nontrinitarianism"}} and the [[Holy Spirit (Christianity)|Holy Spirit]]
* The [[crucifixion of Jesus|death]], [[Harrowing of Hell|descent into hell]], [[resurrection of Jesus|resurrection]] and [[Ascension of Jesus|ascension]] of Christ
* The holiness of the [[Christian Church|Church]] and the [[communion of saints]]
* Christ's [[second coming]], the [[Last Judgment|Day of Judgement]] and [[Salvation in Christianity|salvation]] of the faithful

The [[Nicene Creed]] was formulated, largely in response to [[Arianism]], at the Councils of [[First Council of Nicaea|Nicaea]] and [[First Council of Constantinople|Constantinople]] in 325 and 381 respectively,<ref>{{Cite web |date=February 2005 |title="We Believe in One God....": The Nicene Creed and Mass |url=https://www.cuf.org/2005/02/we-believe-in-one-god-the-nicene-creed-at-mass/ |url-access=registration |access-date=16 June 2014 |publisher=Catholics United for the Fath |archive-date=19 August 2014 |archive-url=https://web.archive.org/web/20140819224429/https://www.cuf.org/2005/02/we-believe-in-one-god-the-nicene-creed-at-mass/ |url-status=dead }}</ref><ref>''Encyclopedia of Religion'', "Arianism".</ref> and ratified as the universal creed of [[Christendom]] by the [[First Council of Ephesus]] in 431.<ref>''[[Catholic Encyclopedia]]'', [https://www.newadvent.org/cathen/05491a.htm "Council of Ephesus"].</ref>

The [[Chalcedonian Definition]], or Creed of Chalcedon, developed at the [[Council of Chalcedon]] in 451,<ref>Christian History Institute, {{usurped|1=[https://archive.today/20080106201425/https://chi.gospelcom.net/DAILYF/2003/10/daily-10-08-2003.shtml ''First Meeting of the Council of Chalcedon'']}}.</ref> though rejected by the [[Oriental Orthodox]],<ref>{{Cite journal |last=Peter Theodore Farrington |date=February 2006 |title=The Oriental Orthodox Rejection of Chalcedon |url=https://www.britishorthodox.org/113e.php |journal=Glastonbury Review |issue=113 |archive-url=https://web.archive.org/web/20080619122112/https://www.britishorthodox.org/113e.php |archive-date=19 June 2008}}</ref> taught Christ "to be acknowledged in two natures, inconfusedly, unchangeably, indivisibly, inseparably": one divine and one human, and that both natures, while perfect in themselves, are nevertheless also [[Hypostatic union|perfectly united into one person]].<ref>Pope Leo I, [https://www.dailycatholic.org/history/4ecumen2.htm ''Letter to Flavian''] {{Webarchive|url=https://web.archive.org/web/20220620231801/http://www.dailycatholic.org/history/4ecumen2.htm |date=20 June 2022 }}</ref>

The [[Athanasian Creed]], received in the Western Church as having the same status as the Nicene and Chalcedonian, says: "We worship one God in Trinity, and Trinity in Unity; neither confounding the Persons nor dividing the [[Consubstantiality|Substance]]".<ref>''[[Catholic Encyclopedia]]'', "[https://www.newadvent.org/cathen/02033b.htm Athanasian Creed]".</ref>

Most Christians ([[Catholic Church|Catholic]], [[Eastern Orthodox]], [[Oriental Orthodox]], and [[Protestant]] alike) accept the use of creeds and subscribe to at least one of the creeds mentioned above.<ref name="UMC—Our Common Heritage as Christians">{{Cite web |title=Our Common Heritage as Christians |url=https://archives.umc.org/interior.asp?mid=1806 |url-status=dead |archive-url=https://web.archive.org/web/20060114032325/https://archives.umc.org/interior.asp?mid=1806 |archive-date=14 January 2006 |access-date=31 December 2007 |publisher=The United Methodist Church}}</ref>

Certain [[Evangelical Protestants]], though not all of them, reject creeds as definitive statements of faith, even while agreeing with some or all of the substance of the creeds. Also rejecting creeds are groups with roots in the [[Restoration Movement]], such as the [[Christian Church (Disciples of Christ)]], the [[Evangelical Christian Church in Canada]], and the [[Churches of Christ]].<ref>White, Howard A. ''{{usurped|1=[https://web.archive.org/web/20171130221959/http://www.appiusforum.net/restoration.html The History of the Church]}}''.</ref><ref>{{Cite book |last=Cummins |first=Duane D. |url=https://archive.org/details/handbookfortoday0000cumm |title=A handbook for Today's Disciples in the Christian Church (Disciples of Christ) |publisher=Chalice |year=1991 |isbn=978-0-8272-1425-5 |edition=Revised |location=St Louis, MO |url-access=registration}}</ref>{{rp|14–15}}<ref>Ron Rhodes, ''The Complete Guide to Christian Denominations'', Harvest House Publishers, 2005, {{ISBN|0736912894}}</ref>{{rp|123}}

=== Jesus ===
{{Main|Jesus in Christianity|Christ (title)}}
{{See also|Incarnation (Christianity)|Jesus in comparative mythology}}
[[File:CompositeJesus.JPG|thumb|Various [[Depiction of Jesus|depictions of Jesus]]]]

The central tenet of Christianity is the belief in [[Jesus]] as the [[Son of God (Christianity)|Son of God]]{{refn|group=note|name="nontrinitarianism"}} and the [[Messiah]] (Christ).<ref>{{harvnb|Woodhead|2004|p=45}}</ref><ref>{{harvnb|Woodhead|2004|p=n.p.}}</ref> Christians believe that Jesus, as the Messiah, was [[anointing|anointed]] by God as savior of humanity and hold that Jesus' coming was the fulfillment of [[Christian messianic prophecies|messianic prophecies]] of the [[Old Testament]]. The Christian concept of messiah differs significantly from [[Messiah in Judaism|the contemporary Jewish concept]]. The core Christian belief is that through belief in and acceptance of [[Death and Resurrection of Jesus|the death and resurrection of Jesus]], [[original sin|sinful]] humans can be reconciled to God, and thereby are offered salvation and the promise of [[Immortality|eternal life]].<ref>Metzger/Coogan, ''Oxford Companion to the Bible'', pp. 513, 649.</ref>

While there have been many [[Christian theology|theological]] disputes over the [[Christology|nature of Jesus]] over the earliest centuries of Christian history, generally, Christians believe that Jesus is [[Incarnation (Christianity)|God incarnate]] and "[[Hypostatic union|true God and true man]]" (or both fully divine and fully human). Jesus, having become [[Incarnation (Christianity)|fully human]], suffered the pains and temptations of a mortal man, but did not [[Christian views on sin|sin]]. As fully God, he rose to life again. According to the [[New Testament]], he [[Resurrection of Jesus|rose]] from the dead,<ref>{{Bibleverse|Acts|2:24}}, {{Bibleref2-nb|Acts|2:31–32}}, {{Bibleref2-nb|Acts|3:15}}, {{Bibleref2-nb|Acts|3:26}}, {{Bibleref2-nb|Acts|4:10}}, {{Bibleref2-nb|Acts|5:30}}, {{Bibleref2-nb|Acts|10:40–41}}, {{Bibleref2-nb|Acts|13:30}}, {{Bibleref2-nb|Acts|13:34}}, {{Bibleref2-nb|Acts|13:37}}, {{Bibleref2-nb|Acts|17:30–31}}, {{Bibleverse|Romans|10:9}}, {{bibleverse|1Cor|15:15 || 1 Cor. 15:15}}, {{bibleref2-nb|1Cor|6:14}}, {{bibleverse|2Cor|4:14 || 2 Cor. 4:14}}, {{Bibleverse|Gal|1:1}}, {{Bibleverse|Eph|1:20}}, {{Bibleverse|Col|2:12}}, {{bibleverse|1Thess|1:10 || 1 Thess. 11:10}}, {{Bibleverse|Heb.|13:20}}, {{bibleverse|1Pet|1:3 || 1 Pet. 1:3}}, {{bibleref2-nb|1Pet|1:21}}</ref> [[Ascension of Jesus|ascended]] to heaven, is seated at the right hand of the Father,<ref>[[s:Nicene Creed]]</ref> and will ultimately [[Second Coming|return]]<ref>{{bibleverse|Acts|1:9–11}}</ref> to fulfill the rest of the [[Messianic prophecy]], including the [[resurrection of the dead]], the [[Last Judgment]], and the final establishment of the [[Kingdom of God (Christianity)|Kingdom of God]].

According to the [[canonical gospels]] of [[Gospel of Matthew|Matthew]] and [[Gospel of Luke|Luke]], Jesus was [[Incarnation (Christianity)|conceived]] by the [[Holy Spirit (Christianity)|Holy Spirit]] and [[Nativity of Jesus|born]] from [[Mary, mother of Jesus|the Virgin Mary]]. Little of Jesus' childhood is recorded in the canonical gospels, although [[infancy gospels]] were popular in antiquity.<ref>{{Cite book |last=Gambero |first=Luigi |url=https://books.google.com/books?id=dsZzsAtggnUC&q=L.+Gambero%2C+Mary+and+the+Fathers+of+the+Church |title=Mary and the Fathers of the Church: The Blessed Virgin Mary in Patristic Thought |publisher=Ignatius |year=1999 |isbn=978-0-89870-686-4 |via=Google Books}}</ref> In comparison, his adulthood, especially the week before his death, is well documented in the gospels contained within the [[New Testament]], because that part of his life is believed to be most important. The biblical accounts of [[Ministry of Jesus|Jesus' ministry]] include: [[Baptism of Jesus|his baptism]], [[Miracles of Jesus|miracles]], preaching, teaching, and deeds.

==== Death and resurrection ====
{{Main|Crucifixion of Jesus|Resurrection of Jesus}}
[[File:Cristo crucificado.jpg|thumb|upright|''[[Christ Crucified (Velázquez)|Crucifixion]]'', representing the death of [[Jesus]] on the [[Christian Cross|Cross]], painting by [[Diego Velázquez]], {{c.|1632|lk=no}}]]
Christians consider the resurrection of Jesus to be the cornerstone of their faith (see [[1 Corinthians 15]]) and the most important event in history.<ref>{{Cite book |last=Hanegraaff |first=Hank |url=https://books.google.com/books?id=bZfZYMt8Tx4C |title=Resurrection: The Capstone in the Arch of Christianity |year=2002 |publisher=Thomas Nelson |isbn=978-1-4185-1723-6}}</ref> Among Christian beliefs, the death and resurrection of Jesus are two core events on which much of Christian doctrine and theology is based.<ref>{{Cite web |title=The Significance of the Death and Resurrection of Jesus for the Christian |url=https://dlibrary.acu.edu.au/research/theology/Walsh.htm |url-status=dead |archive-url=https://web.archive.org/web/20070901153606/https://dlibrary.acu.edu.au/research/theology/Walsh.htm |archive-date=1 September 2007 |access-date=16 May 2007 |publisher=Australian Catholic University National}}</ref> According to the New Testament, Jesus was [[Crucifixion|crucified]], died a physical death, was buried within a tomb, and rose from the dead three days later.<ref>{{bibleverse|Jn.|19:30–31}} {{bibleverse|Mk.|16:1}} {{bibleref2-nb|Mark|16:6}}</ref>

The [[Overview of resurrection appearances in the Gospels and Paul|New Testament mentions]] several [[Resurrection of Jesus#Biblical accounts|post-resurrection appearances of Jesus]] on different occasions to his [[twelve apostles]] and [[disciple (Christianity)|disciples]], including "more than five hundred brethren at once",<ref>{{bibleverse|1Cor|15:6}}</ref> before Jesus' [[Ascension of Jesus|ascension]] to heaven. Jesus' death and resurrection are commemorated by Christians in all worship services, with special emphasis during [[Holy Week]], which includes [[Good Friday]] and [[Easter]] Sunday.

The death and resurrection of Jesus are usually considered the most important events in [[Christian theology]], partly because they demonstrate that Jesus has power over life and death and therefore has the authority and power to give people [[Eternal life (Christianity)|eternal life]].<ref>{{bibleverse || John|3:16}}, {{bibleref2-nb|John|5:24}}, {{bibleref2-nb|John|6:39–40}}, {{bibleref2-nb|John|6:47}}, {{bibleref2-nb|John|10:10}}, {{bibleref2-nb|John|11:25–26}}, and {{bibleref2-nb|John|17:3}}</ref>

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

=== Salvation ===
{{Main|Salvation in Christianity}}
{{quote box
| width = 30%
| align = right
| quote="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".
| source = — John 3:16, NIV<ref>{{cite web |title=John 3:16 New International Version |url=https://www.biblegateway.com/passage/?search=John+3%3A16&version=NIV |website=Bible Gateway |access-date=21 October 2022}}</ref>
}}
[[File:Lucas Cranach (I) - The Law and the Gospel.jpg|thumb|''[[Law and Gospel (Cranach)|The Law and the Gospel]]'' by Lucas Cranach the Elder (1529); Moses and Elijah point the sinner to Jesus for salvation.]]
[[Paul the Apostle]], like Jews and Roman [[pagan]]s of his time, believed that sacrifice can bring about new kinship ties, purity, and eternal life.<ref name="remedy">{{cite journal |last=Eisenbaum |first=Pamela |date=Winter 2004 |title=A Remedy for Having Been Born of Woman: Jesus, Gentiles, and Genealogy in Romans |journal=Journal of Biblical Literature |volume=123 |issue=4 |pages=671–702 |doi=10.2307/3268465 |url=https://www.sbl-site.org/assets/pdfs/JBL1234.pdf |archive-url=https://ghostarchive.org/archive/20221009/https://www.sbl-site.org/assets/pdfs/JBL1234.pdf |archive-date=2022-10-09 |url-status=live |access-date=3 April 2009 |jstor=3268465 |url-access=subscription |issn=0021-9231}}</ref> For Paul, the necessary sacrifice was the death of Jesus: Gentiles who are "Christ's" are, like Israel, descendants of Abraham and "heirs according to the promise"<ref>{{bibleverse|Gal.|3:29}}</ref><ref>Wright, N.T. ''What Saint Paul Really Said: Was Paul of Tarsus the Real Founder of Christianity?'' (Oxford, 1997), p. 121.</ref> The God who raised Jesus from the dead would also give new life to the "mortal bodies" of Gentile Christians, who had become with Israel, the "children of God", and were therefore no longer "in the flesh".<ref>{{bibleverse|Rom.|8:9,11,16}}</ref><ref name="remedy" />

Modern Christian churches tend to be much more concerned with how humanity can be [[eternal salvation|saved]] from a universal condition of sin and death than the question of how both Jews and Gentiles can be in God's family. According to [[Eastern Orthodox]] theology, based upon their understanding of the atonement as put forward by Irenaeus' [[Recapitulation (Irenaeus)|recapitulation theory]], Jesus' death is a [[Ransom theory of atonement|ransom]]. This restores the relation with God, who is loving and reaches out to humanity, and offers the possibility of ''[[Theosis (Eastern Orthodox theology)|theosis]]'' c.q. [[Divinization (Christian)|divinization]], becoming the kind of humans God wants humanity to be. According to Catholic doctrine, Jesus' death [[Satisfaction theory of atonement|satisfies]] the wrath of God, aroused by the offense to God's honor caused by human's sinfulness. The Catholic Church teaches that salvation does not occur without faithfulness on the part of Christians; converts must live in accordance with principles of love and ordinarily must be baptized.<ref>{{Cite CCC|2.1|846}}</ref> In Protestant theology, Jesus' death is regarded as a [[Penal substitution|substitutionary penalty]] carried by Jesus, for the debt that has to be paid by humankind when it broke God's moral law.<ref>[[L. W. Grensted]], ''[https://books.google.com/books?id=PUW8AAAAIAAJ A Short History of the Doctrine of the Atonement]'' (Manchester: [[Manchester University Press]], 1920), p. 191: 'Before the Reformation only a few hints of a Penal theory can be found.'</ref>

Christians differ in their views on the extent to which individuals' salvation is pre-ordained by God. Reformed theology places distinctive emphasis on grace by teaching that individuals are [[total depravity|completely incapable of self-redemption]], but that [[irresistible grace|sanctifying grace is irresistible]].<ref>Westminster Confession, [https://www.spurgeon.org/~phil/creeds/wcf.htm#chap10 Chapter X] {{webarchive |url=https://web.archive.org/web/20140528062341/https://www.spurgeon.org/~phil/creeds/wcf.htm#chap10 |date=28 May 2014 }};<br />Spurgeon, ''[https://www.spurgeon.org/calvinis.htm A Defense of Calvinism] {{webarchive |url=https://web.archive.org/web/20080410133140/https://www.spurgeon.org/calvinis.htm |date=10 April 2008 }}''.</ref> In contrast [[Catholics]], Orthodox Christians, and [[Arminianism|Arminian]] Protestants believe that the exercise of [[free will]] is necessary to have faith in Jesus.<ref>{{cite web|website=[[Catechism of the Catholic Church]]|title=Grace and Justification|url=https://www.vatican.va/archive/catechism/p3s1c3a2.htm|archive-url=https://web.archive.org/web/20100815001751/https://www.vatican.va/archive/catechism/p3s1c3a2.htm|archive-date=15 August 2010}}</ref>

=== Trinity ===
{{Main|Trinity}}
[[File:Shield-Trinity-Scutum-Fidei-English.svg|thumb|upright=0.9|The [[Trinity]] is the belief that [[God in Christianity|God]] is one God in three persons: the [[God the Father|Father]], the [[God the Son|Son]] ([[Jesus]]), and the [[Holy Spirit (Christianity)|Holy Spirit]].<ref>Definition of the [[Fourth Lateran Council]] quoted in {{Cite CCC|2.1|253}}.</ref>]]
''Trinity'' refers to the teaching that the one God<ref>Christianity's status as monotheistic is affirmed in, among other sources, the ''[[Catholic Encyclopedia]]'' (article "[https://www.newadvent.org/cathen/10499a.htm Monotheism]"); [[William F. Albright]], ''From the Stone Age to Christianity''; [[H. Richard Niebuhr]]; Kirsch, ''God Against the Gods''; Woodhead, ''An Introduction to Christianity''; [[Columbia Encyclopedia|The Columbia Electronic Encyclopedia]] [https://www.infoplease.com/ce6/society/A0833762.html ''Monotheism'']; The New Dictionary of [[Cultural Literacy]], {{usurped|1=[https://web.archive.org/web/20071212011435/https://www.bartleby.com/59/5/monotheism.html ''monotheism'']}}; New Dictionary of Theology, [https://www.ntwrightpage.com/Wright_NDCT_Paul.htm ''Paul''] {{Webarchive|url=https://web.archive.org/web/20160720034723/http://ntwrightpage.com/Wright_NDCT_Paul.htm |date=20 July 2016 }}, pp. 496–499; Meconi. "Pagan Monotheism in Late Antiquity". pp. 111ff.</ref> comprises three distinct, eternally co-existing persons: the ''[[God the Father|Father]]'', the ''Son'' (incarnate in Jesus Christ) and the ''[[Holy Spirit in Christianity|Holy Spirit]]''. Together, these three persons are sometimes called the [[Godhead (Christianity)|Godhead]],<ref>Kelly. ''Early Christian Doctrines''. pp. 87–90.</ref><ref>Alexander. ''New Dictionary of Biblical Theology''. pp. 514ff.</ref><ref>McGrath. ''Historical Theology''. p. 61.</ref> although there is no single term in use in Scripture to denote the unified Godhead.<ref>Metzger/Coogan. ''Oxford Companion to the Bible''. p. 782.</ref> In the words of the [[Athanasian Creed]], an early statement of Christian belief, "the Father is God, the Son is God, and the Holy Spirit is God, and yet there are not three Gods but one God".<ref>Kelly. ''The Athanasian Creed''.</ref> They are distinct from another: the Father has no source, the Son is begotten of the Father, and the Spirit proceeds from the Father. Though distinct, the three persons cannot be divided from one another in being or in operation. While some Christians also believe that God appeared as the Father in the [[Old Testament]], it is agreed that he appeared as the Son in the [[New Testament]] and will still continue to manifest as the Holy Spirit in the present. But still, God still existed as three persons in each of these times.<ref>{{Cite book|last=Bowden |first=John Stephen |url=https://archive.org/details/encyclopediaofch0000unse_u1l4/page/1206/mode/2up |title=Encyclopedia of Christianity |year=2005 |publisher=Oxford University Press |page=1207|others=Internet Archive |isbn=978-0-19-522393-4}}</ref> However, traditionally there is a belief that it was the Son who appeared in the Old Testament because, for example, when the [[Trinity#Art|Trinity is depicted in art]], the Son typically has the distinctive appearance, a [[cruciform halo]] identifying Christ, and in depictions of the [[Garden of Eden]], this looks forward to an Incarnation yet to occur. In some [[Early Christian art|Early Christian]] [[sarcophagi]], the Logos is distinguished with a beard, "which allows him to appear ancient, even pre-existent".<ref>Heidi J. Hornik and Mikeal Carl Parsons, ''[https://books.google.com/books?id=BmWpMKaDBVUC&pg=PA34 Interpreting Christian Art: Reflections on Christian art]'', Mercer University Press, 2003, {{ISBN|0865548501}}, pp. 32–35.</ref>

The [[Trinity]] is an essential doctrine of mainstream Christianity. From earlier than the times of the Nicene Creed (325) Christianity advocated<ref>''Examples of ante-Nicene statements'':{{blockquote|Hence all the power of magic became dissolved; and every bond of wickedness was destroyed, men's ignorance was taken away, and the old kingdom abolished God Himself appearing in the form of a man, for the renewal of eternal life.|St. Ignatius of Antioch in ''Letter to the Ephesians'', ch.4, shorter version, Roberts-Donaldson translation}}{{blockquote|We have also as a Physician the Lord our God Jesus the Christ the only-begotten Son and Word, before time began, but who afterwards became also man, of Mary the virgin. For 'the Word was made flesh.' Being incorporeal, He was in the body; being impassible, He was in a passable body; being immortal, He was in a mortal body; being life, He became subject to corruption, that He might free our souls from death and corruption, and heal them, and might restore them to health, when they were diseased with ungodliness and wicked lusts|St. Ignatius of Antioch in ''Letter to the Ephesians'', ch.7, shorter version, Roberts-Donaldson translation}}
{{blockquote|The Church, though dispersed throughout the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith: ...one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations of God, and the advents, and the birth from a virgin, and the passion, and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and His manifestation from heaven in the glory of the Father 'to gather all things in one,' and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Savior, and King, according to the will of the invisible Father, 'every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess; to him, and that He should execute just judgment towards all...|St. Irenaeus in ''Against Heresies'', ch.X, v.I, {{Citation | last = Donaldson| first = James|title = Ante Nicene Fathers, Volume 1: Apostolic Fathers, Justin Martyr, Irenaeus | publisher =William B. Eerdmans | year = 1950| isbn = 978-0-8028-8087-1}}}}

{{blockquote|For, in the name of God, the Father and Lord of the universe, and of our Savior Jesus Christ, and of the Holy Spirit, they then receive the washing with water|Justin Martyr in ''First Apology'', ch. LXI, {{Citation | last = Donaldson| first =James|title = Ante Nicene Fathers, Volume 1: Apostolic Fathers, Justin Martyr, Irenaeus | publisher = Wm. B. Eerdmans| year = 1950| isbn = 978-0-8028-8087-1}}}}</ref> the triune [[Holy Mystery|mystery]]-nature of [[God in Christianity|God]] as a normative profession of faith. According to [[Roger E. Olson]] and Christopher Hall, through prayer, meditation, study and practice, the Christian community concluded "that God must exist as both a unity and trinity", codifying this in ecumenical council at the end of the 4th century.<ref>{{cite book|last1=Olson|first1=Roger E.|title=The Trinity|year=2002|publisher=Wm. B. Eerdmans |page=15|url=https://books.google.com/books?id=SUAidAp8AgEC|isbn=978-0-8028-4827-7}}</ref><ref>Fowler. ''World Religions: An Introduction for Students''. p. 58.</ref><!-- ref supports entire paragraph -->

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 being begotten of the Father; and the Holy Spirit proceeding from the Father and (in [[Western Christian]] theology) [[Filioque|from the Son]]. Regardless of this apparent difference, the three "persons" are each [[eternity|eternal]] and [[omnipotent]]. Other Christian religions including [[Unitarian Universalism]], [[Jehovah's Witnesses]], and [[Mormonism]], do not share those views on the Trinity.

The Greek word ''trias''<ref>{{LSJ|tria/s1|τριάς|ref}}.</ref>{{refn|group=note|name=Trias-Trinitas|The Latin equivalent, from which English ''trinity'' is derived,<ref>{{OEtymD|trinity}}</ref>{{better source needed|date=August 2020}} is ''trinitas''<ref name="Trinitas" /> though Latin also borrowed Greek ''trias'' verbatim.<ref>{{L&S|trias|ref}}</ref>}} is first seen in this sense in the works of [[Theophilus of Antioch]]; his text reads: "of the Trinity, of God, and of His Word, and of His Wisdom".<ref>{{cite book|series=[[Patrologiae Graecae]] Cursus Completus|volume=6|author=Theophilus of Antioch|title=Apologia ad Autolycum|chapter=Book II.15|chapter-url=https://archive.org/stream/PatrologiaGraeca/Patrologia%20Graeca%20Vol.%20006#page/n569|language=el, la|quote=Ὡσαύτως καὶ αἱ τρεῖς ἡμέραι τῶν φωστήρων γεγονυῖαι τύποι εἰσὶν τῆς Τριάδος, τοῦ Θεοῦ, καὶ τοῦ Λόγου αὐτοῦ, καὶ τῆς Σοφίας αὐτοῦ.}}</ref> The term may have been in use before this time; its Latin equivalent,{{refn|group=note|name=Trias-Trinitas}} ''trinitas'',<ref name="Trinitas">{{L&S|trinitas|ref}}</ref> appears afterwards with an explicit reference to the Father, the Son, and the Holy Spirit, in [[Tertullian]].<ref>McManners, ''Oxford Illustrated History of Christianity''. p. 50.</ref><ref>{{citation|author=Tertullian|title=De Pudicitia|chapter=21|chapter-url=https://www.tertullian.org/latin/de_pudicitia.htm|language=la|quote=Nam et ipsa ecclesia proprie et principaliter ipse est spiritus, in quo est trinitas unius diuinitatis, Pater et Filius et Spiritus sanctus.}}.</ref> In the following century, the word was in general use. It is found in many passages of [[Origen]].<ref>McManners, ''Oxford Illustrated History of Christianity'', p. 53.</ref>

==== Trinitarianism ====
{{Main|Trinitarianism}}
''Trinitarianism'' denotes Christians who believe in the concept of the [[Trinity]]. Almost all Christian denominations and churches hold Trinitarian beliefs. Although the words "Trinity" and "Triune" do not appear in the Bible, beginning in the 3rd century theologians developed the term and concept to facilitate [[apprehension (understanding)|apprehension]] of the New Testament teachings of God as being Father, Son, and Holy Spirit. Since that time, Christian theologians have been careful to emphasize that Trinity does not imply that there are three gods (the antitrinitarian heresy of [[Tritheism]]), nor that each hypostasis of the Trinity is one-third of an infinite God (partialism), nor that the Son and the Holy Spirit are beings created by and subordinate to the Father ([[Arianism]]). Rather, the Trinity is defined as one God in three persons.<ref>[[Jürgen Moltmann|Moltmann, Jürgen]]. ''The Trinity and the Kingdom: The Doctrine of God.'' Tr. from German. Fortress Press, 1993. {{ISBN|080062825X}}</ref>

==== Nontrinitarianism ====
{{Main|Nontrinitarianism}}
''Nontrinitarianism'' (or ''antitrinitarianism'') refers to theology that rejects the doctrine of the Trinity. Various nontrinitarian views, such as [[adoptionism]] or [[modalism]], existed in early Christianity, leading to disputes about [[Christology]].<ref>Harnack, ''[https://www.ccel.org/ccel/harnack/dogma1.ii.iii.iii.html History of Dogma]''.</ref> Nontrinitarianism reappeared in the [[Gnosticism]] of the [[Cathars]] between the 11th and 13th centuries, among groups with [[Unitarianism|Unitarian]] theology in the [[Protestant Reformation]] of the 16th century,<ref>''Pocket Dictionary of Church History'' Nathan P. Feldmeth p. 135 "Unitarianism. Unitarians emerged from Protestant Christian beginnings in the sixteenth century with a central focus on the unity of God and subsequent denial of the doctrine of the Trinity"</ref> in the 18th-century [[Age of Enlightenment|Enlightenment]], among [[Restorationism|Restorationist]] groups arising during the [[Second Great Awakening]] of the 19th century, and most recently, in [[Oneness Pentecostalism|Oneness Pentecostal]] churches.

=== Eschatology ===
{{Main|Christian eschatology}}
The end of things, whether the end of an individual life, the end of the age, or the end of the world, broadly speaking, is Christian eschatology; the study of the destiny of humans as it is revealed in the Bible. The major issues in Christian eschatology are the [[Great Tribulation|Tribulation]], death and the afterlife, (mainly for [[Evangelical Christianity|Evangelical]] groups) [[Millennialism|the Millennium]] and the following [[Rapture]], the [[Second Coming]] of Jesus, [[Resurrection of the Dead]], Heaven, (for [[Christian liturgy|liturgical]] branches) [[Purgatory]], and Hell, the [[Last Judgment]], the end of the world, and the [[New Heavens and New Earth]].

Christians believe that the second coming of Christ will occur at the [[eschatology|end of time]], after a period of severe persecution (the Great Tribulation). All who have died will be [[Resurrection of the dead|resurrected bodily from the dead]] for the Last Judgment. Jesus will fully establish the [[Kingdom of God]] in fulfillment of [[Bible prophecy|scriptural prophecies]].<ref>[[Thomas Aquinas]], [https://www.newadvent.org/summa/5.htm ''Summa Theologicum, Supplementum Tertiae Partis''] questions 69 through 99</ref><ref>{{cite web | last =Calvin | first =John | title =Institutes of the Christian Religion, Book Three, Ch. 25 | publisher =reformed.org | url =https://www.reformed.org/books/institutes/books/book3/bk3ch25.html | access-date =1 January 2008 | archive-date =10 December 2007 | archive-url =https://web.archive.org/web/20071210215923/http://www.reformed.org/books/institutes/books/book3/bk3ch25.html | url-status =dead }}</ref>

==== Death and afterlife ====
Most Christians believe that human beings experience divine judgment and are rewarded either with eternal life or [[hell|eternal damnation]]. This includes the [[Last Judgment|general judgement]] at the [[resurrection of the dead]] as well as the belief (held by Catholics,<ref>''[[Catholic Encyclopedia]]'', "[https://www.newadvent.org/cathen/08550a.htm Particular Judgment]".</ref><ref>Ott, ''Grundriß der Dogmatik'', p. 566.</ref> Orthodox<ref>David Moser, ''[https://www.orthodox.net/articles/about-prayer-for-the-dead.html What the Orthodox believe concerning prayer for the dead]''.</ref><ref>Ken Collins, ''[https://www.kencollins.com/question-45.htm What Happens to Me When I Die?] {{Webarchive|url=https://web.archive.org/web/20080928055816/https://www.kencollins.com/question-45.htm |date=28 September 2008 }}''.</ref> and most Protestants) in a [[particular judgment|judgment particular to the individual soul]] upon physical death.

In the Catholic branch of Christianity, those who die in a state of grace, i.e., without any mortal sin separating them from God, but are still imperfectly purified from the effects of sin, undergo purification through the intermediate state of [[purgatory]] to achieve the holiness necessary for entrance into God's presence.<ref>{{cite web|url=https://www.vatican.va/holy_father/john_paul_ii/audiences/1999/documents/hf_jp-ii_aud_04081999_en.html |title=Audience of 4 August 1999 |publisher=Vatican.va |date=4 August 1999 |access-date=19 November 2010}}</ref> Those who have attained this goal are called ''saints'' (Latin ''sanctus'', "holy").<ref>''[[Catholic Encyclopedia]]'', "[https://www.newadvent.org/cathen/04171a.htm The Communion of Saints]".</ref>

Some Christian groups, such as Seventh-day Adventists, hold to [[Christian mortalism|mortalism]], the belief that the human soul is not naturally immortal, and is unconscious during the intermediate state between bodily death and resurrection. These Christians also hold to [[Annihilationism]], the belief that subsequent to the final judgement, the wicked will cease to exist rather than suffer everlasting torment. Jehovah's Witnesses hold to a similar view.<ref>"The death that Adam brought into the world is spiritual as well as physical, and only those who gain entrance into the Kingdom of God will exist eternally. However, this division will not occur until Armageddon, when all people will be resurrected and given a chance to gain eternal life. In the meantime, "the dead are conscious of nothing." What is God's Purpose for the Earth?" Official Site of Jehovah's Witnesses. ''Watchtower'', 15 July 2002.</ref>