Editing History of Christianity (section)

===Modern movements===
In the twentieth century, Christianity faced the challenges of secularism and a changing moral climate concerning sexual ethics, gender, and exclusivity, leading to a decline in church attendance in the West.{{sfn|McLeod|2006|pp=2; 7–8}}{{sfn|Fahmy|2022|loc=section 1}}{{sfn|Gilley|2006|pp=1; 3}} In a 2018 PEW survey of 27 countries, the majority of nations had more residents claim that the role of religion has decreased over the preceding twenty years than said it had increased. However, people in [[Southeast Asia|Southeast Asian]] and [[Sub-Saharan Africa|Sub-Saharan African]] countries reported the opposite trend, suggesting that secularization is a region-specific trend.{{sfn|PEW Key|2022}}{{sfn|Casanova|1994|pp=3, 5-6}}

In 2000, approximately one-quarter of all Christians worldwide were part of Pentecostalism and its associated movements.{{sfn|Burgess|2006|p=xiii}} By 2025, Pentecostals are expected to constitute one-third of the nearly three billion Christians worldwide, making it the largest branch of Protestantism and fastest-growing Christian movement.{{sfn|Deininger|2014|pp=1–2; 5}}{{sfn|McLeod|2006|p=4}}

The three main branches of Eastern Christianity are the Eastern Orthodox Church, Oriental Orthodox Communion, and Eastern Catholic Church.{{sfn|Ware|1993|pp=11, 33}}{{sfn|Angold|2006|loc=frontmatter}}{{sfn|Ware|1993|p=9}} Roughly half of Eastern Orthodox Christians live in formerly Eastern Bloc countries.{{sfn|PEW Orthodox|2017}} Its oldest communities in Jerusalem, Antioch, Alexandria, Constantinople, and Georgia, are decreasing due to forced migration from religious persecution.{{sfn|Haider|2017|loc=overview}} In 2020, 57 countries had “very high” levels of government restrictions on religion, banning or giving preferential treatment to particular groups, prohibiting conversions, and limiting preaching.{{sfn|PEW Key|2022}}{{sfn|Fox|2013|loc=abstract}} As of 2022, highly authoritarian and totalitarian governments have brought about crises and decline in 186 countries.{{sfn|Majumdar|2024}} Anti-Christian persecution has become a consistent human rights concern.{{sfn|Allen Jr.|2016|pp=x–xi}} 

Orthodox Christians of the Greek, Russian and Balkans branches tend to be more conservative on most issues than Protestants and Catholics.{{sfn|PEW Orthodox|2017}} Less than 40% of Orthodox Christians favor reconciliation with the Roman Catholic Church.{{sfn|PEW Orthodox|2017}} Roman Catholic ecumenical goals are to re-establish full communion amongst all the various Christian churches, but there is no agreement amongst evangelicals.{{sfn|Chinnici|2012|p=22}}{{sfn|Cassidy|2005|pp=106, 544}}{{sfn|Pintarić|2014|loc=abstract}} There is, however, a trend at the local level toward discussion, pulpit exchanges, and shared social action.{{sfn|Asprey|2008|p=3}}{{sfn|McLeod|2006|p=9}}

The multiple wars of the twentieth century brought questions of [[theodicy]] to the forefront.{{sfn|McLeod|2006|p=11}} For the first time since the pre-Constantinian era, [[Christian pacifism]] became an alternative to war.{{sfn|McLeod|2006|p=12}} [[The Holocaust]] forced many to realize that [[supersessionism]], the belief that Christians had replaced the Jews as God's chosen people, can lead to hatred, ethnocentrism, and racism. Supersessionism was never an official doctrine or universally accepted, and supersessionist texts are increasingly challenged.{{sfn|Levine|2022|p=6}}

For theologians writing after 1945, theology became dependent on context.{{sfn|Opoensky|2004|p=5}} [[Liberation theology]] was combined with the [[social gospel]], redefining [[social justice]], and exposing institutionalized sin to aid Latin American poor, but its context limited its application in other environments.{{sfn|Wogaman|2011|p=325}}{{sfn|Chopp|Regan|2013|p=469}}{{sfn|Opoensky|2004|p=5}} Different historical and socio-political situations produced [[black theology]] and [[feminist theology]]. Combining Christianity with questions of civil rights, aspects of the Black Power movement, and responses to black Muslims produced a black theology that spread to the United Kingdom and parts of Africa, confronting apartheid in South Africa.{{sfn|Akanji|2010|pp=177–178}}{{sfn|McLeod|2006|p=13}} The feminist movement of the mid-twentieth century began with an anti-Christian ethos but soon developed an influential feminist theology dedicated to transforming churches and society.{{sfn|Hilkert|1995|loc=abstract}}{{sfn|Muers|2013|p=431}} Feminist theology developed at the local level through movements such as the [[womanist theology]] of African-American women, the [[Ada Maria Isasi-Diaz|"mujerista" theology]] of Hispanic women, and [[Asian feminist theology]].{{sfn|Hilkert|1995|p=327}}

In the mid to late 1990s, [[postcolonial theology]] emerged globally from multiple sources.{{sfn|Segovia|Moore|2007|pp=4–5}} It analyzes structures of power and ideology to recover what colonialism erased or suppressed in indigenous cultures.{{sfn|Segovia|Moore|2007|pp=6; 11}} 

Modern motivation toward missions has declined in some denominations largely from doctrines of inclusivity and polarization over the role of women. Many modern churches bypass missionary agencies sending out individual missionaries from single churches leaving them without extensive support.{{sfn|Guthrie|2014|pp=57-60}} The missionary movement of the twenty-first century has become a multi-cultural, multi-faceted global network of [[NGOs]],{{sfn|Manji|O'Coill|2002|loc=abstract}} volunteer doctors,{{sfn|Campbell|Sherman|Magee|2010|loc=abstract}} short-term student volunteers,{{sfn|Harder|1980|loc=abstract}} and traditional long-term bilingual, bicultural professionals who focus on evangelism and local development.{{sfn|Robert|2009|p=73}}{{sfn|Cooper|2005|pp=3–4}}{{sfn|Guthrie|2014|loc=abstract}}