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115 Christianity Essay Topic Ideas & Examples

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Christianity is one of the world's largest religions, with millions of followers spread across various denominations and beliefs. As such, there is a wide range of topics that can be explored and discussed within the realm of Christianity. Whether you are a student looking for essay ideas or simply curious about the faith, here are 115 Christianity essay topic ideas and examples to inspire your writing:

• The significance of the birth of Jesus Christ.
• The life and teachings of Jesus Christ.
• Exploring the Trinity: Father, Son, and Holy Spirit.
• The role of faith in Christianity.
• Understanding the concept of salvation in Christianity.
• The importance of prayer in Christian worship.
• The differences and similarities between Catholicism and Protestantism.
• The impact of the Protestant Reformation on Christianity.
• The significance of the Bible in Christian faith.
• The role of women in Christianity throughout history.
• The role of music in Christian worship.
• The impact of Christianity on Western civilization.
• Exploring the seven sacraments in Catholicism.
• The role of forgiveness in Christian ethics.
• The concept of sin in Christianity.
• The importance of community in Christian faith.
• Christianity and social justice: exploring the teachings of Jesus.
• The influence of Christianity on art and literature.
• The role of missionaries in spreading Christianity around the world.
• The intersection of Christianity and politics.
• Understanding the concept of grace in Christianity.
• The role of the Church in contemporary society.
• The impact of Christianity on the abolition of slavery.
• The development of Christian theology throughout history.
• The significance of the crucifixion and resurrection of Jesus Christ.
• The role of miracles in Christian belief.
• The connection between Christianity and environmental stewardship.
• The impact of Christianity on human rights.
• The role of Christian education in shaping moral values.
• The concept of love and compassion in Christian teachings.
• Exploring the parables of Jesus and their meaning.
• The influence of Christianity on the concept of marriage and family.
• The role of Christian denominations in promoting unity and diversity.
• The impact of Christianity on medical ethics.
• The concept of heaven and hell in Christian belief.
• The importance of Christian rituals and sacraments.
• The role of Christian apologetics in defending the faith.
• The connection between Christianity and science.
• The impact of Christianity on the development of Western philosophy.
• The role of Christian missionaries in colonialism and imperialism.
• The challenges of interpreting and understanding biblical texts.
• The role of Christian ethics in decision-making.
• The concept of Christian love and its application in daily life.
• The influence of Christianity on the concept of time and history.
• Exploring the concept of faith and reason in Christianity.
• The role of Christian leadership in society.
• The impact of Christianity on the concept of human dignity.
• The connection between Christianity and social media.
• The role of Christian art in worship and spirituality.
• The significance of Christian holidays and celebrations.
• The impact of Christianity on the concept of forgiveness.
• The role of Christian meditation and contemplation.
• The influence of Christianity on the concept of justice.
• The connection between Christianity and mental health.
• The role of Christian charities in addressing global issues.
• The impact of Christianity on the concept of freedom.
• The importance of Christian hospitality and welcoming strangers.
• The role of Christian literature in shaping moral imagination.
• The influence of Christianity on the concept of beauty.
• Exploring the concept of faith and doubt in Christianity.
• The impact of Christianity on the concept of human sexuality.
• The role of Christian music in worship and spirituality.
• The connection between Christianity and the concept of peace.
• The importance of Christian fellowship and community.
• The impact of Christianity on the concept of truth.
• The role of Christian ethics in addressing social issues.
• The significance of Christian symbols and rituals.
• The influence of Christianity on the concept of power.
• The connection between Christianity and the concept of suffering.
• The role of Christian missions in promoting cross-cultural understanding.
• The impact of Christianity on the concept of vocation and work.
• The importance of Christian storytelling and narrative.
• Exploring the concept of Christian hope.
• The role of Christian education in promoting critical thinking.
• The influence of Christianity on the concept of leadership.
• The connection between Christianity and the concept of equality.
• The impact of Christianity on the concept of beauty.
• The role of Christian art in social and political activism.
• The significance of Christian pilgrimage and sacred sites.
• The influence of Christianity on the concept of suffering.
• The connection between Christianity and the concept of redemption.
• The impact of Christianity on the concept of human rights.
• The role of Christian ethics in addressing environmental issues.
• Exploring the concept of Christian love and its application in daily life.
• The connection between Christianity and the concept of justice.
• The importance of Christian literature in shaping moral imagination.

These essay topics cover a wide range of aspects within Christianity, allowing for deep exploration and analysis. Whether you are interested in theology, history, ethics, or any other aspect of the faith, there is a topic on this list that will inspire your writing and spark meaningful discussions.

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Get to Know the Basic Beliefs of Christianity

Core Christian beliefs are summarized in the gospel of Jesus Christ

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• General Biblical Studies, Interdenominational Christian Training Center

What do Christians believe? Answering this question is no simple matter. Christianity in general encompasses a wide range of denominations and faith groups. Thus, within the broad umbrella of Christianity as a religion, Christian beliefs vary widely as each denomination subscribes to its own set of doctrines and practices.

Definition of Doctrine

Doctrine is something that is taught; a principle or creed of principles presented for acceptance or belief; a system of beliefs. In Scripture, doctrine takes on a broader meaning. In the Evangelical Dictionary of Biblical Theology this explanation of doctrine is given:

"Christianity is a religion founded on a message of good news rooted in the significance of the life of Jesus Christ. In Scripture, then, doctrine refers to the entire body of essential theological truths that define and describe that message ... The message includes historical facts, such as those regarding the events of the life of Jesus Christ ... But it is deeper than biographical facts alone... Doctrine, then, is scriptural teaching on theological truths."

Christian Creeds

The three major Christian creeds, the Apostles' Creed , the Nicene Creed , and the Athanasian Creed , together constitute a fairly comprehensive summary of traditional Christian doctrine, expressing the fundamental beliefs of a wide range of Christian churches. However, many churches reject the practice of professing creeds, even though they may agree with the content of the creeds. They refuse to accept or acknowledge the creeds in a desire to follow no text except that which is written in the Bible.

Major Christian Beliefs

While many theological differences exist among Christians, most hold a set of beliefs in common. C.S. Lewis explores this common core of Christian beliefs in his book Mere Christianity . These positions deal with how God reveals himself and relates to humans; the character of God ; God's plan of salvation; God's design for the church ; and end times events.

The following beliefs are central to almost all Christian faith groups. They are presented here as the core beliefs of Christianity. A small number of faith groups that consider themselves to be within the framework of Christianity do not accept some of these beliefs. It should also be understood that slight variances, exceptions, and additions to these doctrines exist within certain faith groups that fall under the broad umbrella of Christianity.

God the Father

• There is only one God ( Isaiah 43:10; 44:6, 8; John 17:3; 1 Corinthians 8:5-6; Galatians 4:8-9).
• God is omniscient, meaning he "knows all things" (Acts 15:18; 1 John 3:20).
• God is omnipotent, meaning he is "all-powerful" (Psalm 115:3; Revelation 19:6).
• God is omnipresent, meaning he is "present everywhere" (Jeremiah 23:23, 24; Psalm 139).
• God is sovereign (Zechariah 9:14; 1 Timothy 6:15-16).
• God is holy (1 Peter 1:15).
• God is just or " righteous " (Psalm 19:9, 116:5, 145:17; Jeremiah 12:1).
• God is love ( 1 John 4:8 ).
• God is true (Romans 3:4; John 14:6).
• God is the creator of everything that exists (Genesis 1:1; Isaiah 44:24).
• God is infinite and eternal. He has always been and will ever be God (Psalm 90:2; Genesis 21:33; Acts 17:24).
• God is immutable. He does not change (James 1:17; Malachi 3:6; Isaiah 46:9-10).

The Trinity

• God is three in one or a Trinity ; God the Father, Jesus Christ the Son, and the Holy Spirit (Matthew 3:16-17, 28:19; John 14:16-17; 2 Corinthians 13:14; Acts 2:32-33, John 10:30,17:11, 21; 1 Peter 1:2).

Jesus Christ the Son

• Jesus Christ is God (John 1:1, 14, 10:30-33, 20:28; Colossians 2:9; Philippians 2:5-8; Hebrews 1:8).
• Jesus was born of a virgin (Matthew 1:18; Luke 1:26–35).
• Jesus Christ became a man (Philippians 2:1-11).
• Jesus is fully God and fully man (Colossians 2:9; 1 Timothy 2:5; Hebrews 4:15; 2 Corinthians 5:21).
• Jesus Christ is perfect and sinless (1 Peter 2:22; Hebrews 4:15).
• Jesus is the only way to God the Father (John 14:6; Matthew 11:27; Luke 10:22).

The Holy Spirit

• God is Spirit (John 4:24).
• The Holy Spirit is God (Acts 5:3-4; 1 Corinthians 2:11-12; 2 Corinthians 13:14).

The Bible: The Word of God

• The Bible is the "inspired" or " God-breathed ," Word of God (2 Timothy 3:16-17; 2 Peter 1:20-21).
• The Bible in its original manuscripts is without error (John 10:35; John 17:17; Hebrews 4:12).

God's Plan of Salvation

• Humans were created by God and in the image of God (Genesis 1:26-27).
• All people have sinned (Romans 3:23, 5:12).
• Death came into the world through Adam's sin (Romans 5:12-15).
• Sin separates us from God (Isaiah 59:2).
• Jesus Christ died for the sins of each and every person in the world (1 John 2:2; 2 Corinthians 5:14; 1 Peter 2:24).
• The death of Jesus Christ was a substitutionary sacrifice. He died and paid the price for our sins so that we might live forever with him. (1 Peter 2:24; Matthew 20:28; Mark 10:45).
• Jesus Christ resurrected from the dead in physical form (John 2:19-21).
• Salvation is a free gift of God (Romans 4:5, 6:23; Ephesians 2:8-9; 1 John 1:8-10).
• Believers are saved by grace; Salvation cannot be earned by human efforts or good works (Ephesians 2:8–9).
• Those who reject Jesus Christ will go to hell forever after they die (Revelation 20:11-15, 21:8).
• Those who accept Jesus Christ will live for eternity with him after they die (John 11:25, 26; 2 Corinthians 5:6).

Hell Is Real

• Hell is a real place of punishment (Matthew 25:41, 46; Revelation 19:20).
• Hell is eternal (Matthew 25:46).
• There will be a rapture of the church (Matthew 24:30-36, 40-41; John 14:1-3; 1 Corinthians 15:51-52; 1 Thessalonians 4:16-17; 2 Thessalonians 2:1-12).
• Jesus Christ will return to the earth (Acts 1:11).
• Christians will be raised from the dead when the Lord returns (1 Thessalonians 4:14-17).
• There will be a final judgment (Hebrews 9:27; 2 Peter 3:7).
• Satan will be thrown into the lake of fire (Revelation 20:10).
• God will create a new heaven and a new earth (2 Peter 3:13; Revelation 21:1). 
• Elwell, W. A., & Elwell, W. A. (1996). Evangelical Dictionary of Biblical Theology; Grand Rapids: Baker Book House.
• The Apostles' Creed
• Is Reincarnation in the Bible?
• What Is a Covenant? What Does the Bible Say?
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• Different Forms and Types of Crucifixions
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• Introduction
• Early views
• Medieval and Reformation views
• Modern views
• The question of Christian identity
• The relation of the early church to late Judaism
• The relation of the early church to the career and intentions of Jesus
• The Gentile mission and St. Paul
• The contemporary social, religious, and intellectual world
• The problem of jurisdictional authority
• The problem of scriptural authority
• The problem of theological authority
• Early heretical movements
• Church-state relations
• Christianity and Classical culture
• The Apologists
• The early liturgy, the calendar, and the arts
• The alliance between church and empire
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• New forms of worship
• Historical and polemical writing
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• Missions and monasticism
• The Photian schism
• The great East-West schism
• Papacy and empire
• Medieval thought
• Reformation
• Christianity from the 16th to the 21st century
• Roman Catholicism
• Eastern Orthodoxy
• Oriental Orthodoxy
• Lutheranism
• Anglicanism
• Presbyterian and Reformed churches
• Other Protestant churches
• The nature and functions of doctrine
• Scripture and tradition: the apostolic witness
• Evangelism: the first teaching about the God of Jesus Christ
• Catechesis: instructing candidates for baptism
• Liturgy: the school and feast of faith
• Ethics: obeying the truth
• Aversion of heresy: the establishment of orthodoxy
• Apologetics: defending the faith
• Restatement: respecting language and knowledge
• Inculturation: respecting places and peoples
• Dogma: the most authoritative teaching
• Consensus: patterns of agreement
• Theology: loving God with the mind
• Symbolics: creeds and confessions
• Development: the maturation of understanding
• Schism: division over substantial matters
• Controversy: fighting over the faith
• Ecumenism: speaking the truth in love
• Characteristic features of the Christian concept of God
• The specific concept of God as Father
• The belief in the oneness of the Father and the Son
• The revelatory character of God
• God as Creator, Sustainer, and Judge
• The view that God is not solitary
• Modern views of God
• Satan and the origin of evil
• Different interpretations of the person of Jesus
• The Christological controversies
• Messianic views
• The doctrine of the Virgin Mary and holy Wisdom
• Contradictory aspects of the Holy Spirit
• Conflict between order and charismatic freedom
• The operations of the Holy Spirit
• The basis for the doctrine of the Trinity
• Introduction of Neoplatonic themes
• Attempts to define the Trinity
• What it is to be human
• The human as a creature
• The human as the image of God
• Human redemption
• The problem of suffering
• The resurrection of the body
• Progressive human perfection
• The “new man”: The human being in the light of Christ
• The “reborn human”
• Human liberation
• Joy in human existence
• The charismatic believer
• Christian perfection
• Fellow humans as the present Christ
• Normative defenses in the early church
• Evolution of the episcopal office
• Authority and dissent
• Organization
• Church polity
• New liturgical forms and antiliturgical attitudes
• The sacraments
• Scriptural traditions
• Veneration of places, objects, and people
• Monasticism
• The saintly life
• Art and iconography
• Theology of icons
• Expectations of the kingdom of God in early Christianity
• Expectations of the kingdom of God in the medieval and Reformation periods
• Expectations of the kingdom of God in the post-Reformation period
• The role of imminent expectation in missions and emigrations
• Eschatological expectations and secularization
• Concepts of life after death

Influence of Greek philosophy

• Emergence of official doctrine
• Aristotle and Aquinas
• Other influences
• Faith and reason
• The design (or teleological) argument
• The cosmological argument
• The ontological argument
• Moral arguments
• Arguments from religious experience and miracles
• The immortality of the soul
• Influence of logical positivism
• Evidentialist approach
• Early church
• Eastern Christianity
• Western Catholic Christianity
• Protestant Christianity
• The dying to self
• The union with God
• The readjustment
• Christ-mysticism
• Trinitarian mysticism
• Negative mysticism: God and the Godhead
• Significance of Christian mysticism
• Characteristics of Christian myth and legend
• The ages of the world
• Messianic secrets and the mysteries of salvation
• The Magi and the Child of Wondrous Light
• Relics and saints
• The Middle Ages
• Renaissance magic and science
• Christian practice in the modern world
• Historical views
• Church, sect, and mystical movement
• The church and the Roman Empire
• The church and the Byzantine, or Eastern, Empire
• The church and Western states
• Separation of church and state
• The views of Eusebius of Caesarea
• The views of Augustine
• Later developments
• The problem of slavery and persecution
• Theological and humanitarian motivations
• Intellectualism versus anti-intellectualism
• Forms of Christian education
• Healing the sick
• Care for the sick
• Care for widows and orphans
• Property, poverty, and the poor
• Pastoral care
• Church and minorities
• The tendency to spiritualize and individualize marriage
• The tendency toward asceticism
• Love as the basis for Christian ethics
• Freedom and responsibility
• Biblical foundations
• First transition, to 500 ce
• Western mission
• Papal mission
• Eastern and Nestorian missions
• The rise of Islam
• Roman Catholic mission, 1500–1950
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• Missions to Asia
• Missions to South East Asia and the Pacific
• Missions to Africa and South America
• Missionary associations
• Orthodox and nondenominational missions
• Fourth transition, from 1950
• Scripture translations
• The biblical perspective
• Early controversies
• The Schism of 1054
• The Reformation
• Ecumenism in the 17th and 18th centuries
• 19th-century efforts
• Ecumenism since the start of the 20th century
• Conflicting Christian attitudes
• Contemporary views

Aspects of the Christian religion

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Christian philosophy

It has been debated whether there is anything that is properly called Christian philosophy . Christianity is not a system of ideas but a religion , a way of salvation . But as a religion becomes a distinguishable strand of human history, it absorbs philosophical assumptions from its environment and generates new philosophical constructions and arguments both in the formation of doctrines and in their defense against philosophical objections. Moreover, philosophical criticism from both within and without the Christian community has influenced the development of its beliefs.

History of the interactions of philosophy and theology

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As the Christian movement expanded beyond its original Jewish nucleus into the Greco-Roman world, it had to understand, explain, and defend itself in terms that were intelligible in an intellectual milieu largely structured by Greek philosophical thought. By the 2nd century ce several competing streams of Greek and Roman philosophy—Middle Platonism, Neoplatonism , Epicureanism , Stoicism —had merged into a common worldview that was basically Neoplatonic, though enriched by the ethical outlook of the Stoics . This constituted the broad intellectual background for most educated people throughout the Roman Empire, functioning in a way comparable to the pervasive contemporary Western secular view of the universe as an autonomous system within which everything can in principle be understood scientifically.

Neoplatonic themes that provided intellectual material for Christian and non-Christian thinkers alike in the early centuries of the Common Era included a hierarchical conception of the universe, with the spiritual on a higher level than the physical; the eternal reality of such values as goodness, truth, and beauty and of the various universals that give specific form to matter; and the tendency of everything to return to its origin in the divine reality. The Christian Apologists, Christian writers of the 2nd century who provided a defense of the faith against prevailing Greco-Roman culture , were at home in this thought-world, and many of them used its ideas and assumptions both in propagating the Gospel and in defending it as a coherent and intellectually tenable system of belief. They accepted the prevailing Neoplatonic worldview and presented Christianity as its fulfillment, correcting and completing rather than replacing it. Philosophy, they thought, was to the Greeks what the Law was to the Jews—a preparation for the Gospel; and several Apologists agreed with the Jewish writer Philo that Greek philosophy must have received much of its wisdom from Moses . Tertullian (c. 155/160–after 220)—who once asked, “What has Athens to do with Jerusalem?”—and Tatian (c. 120–173), on the other hand, rejected pagan learning and philosophy as inimical to the Gospel; and the question has been intermittently discussed by theologians ever since whether the Gospel completes and fulfills the findings of human reason or whether reason is itself so distorted by sin as to be incapable of leading toward the truth.

Greek philosophy, then, provided the organizing principles by which the central Christian doctrines were formulated. It is possible to distinguish between, on the one hand, first-order religious expressions, directly reflecting primary religious experience, and, on the other, the interpretations of these in philosophically formulated doctrines whose articulation both contributes to and is reciprocally conditioned by a comprehensive belief-system. Thus the primitive Christian confession of faith , “Jesus is Lord,” expressed the Disciples’ perception of Jesus as the one through whom God was transformingly present to them and to whom their lives were accordingly oriented in complete trust and commitment. The interpretive process whereby the original experience developed a comprehensive doctrinal superstructure began with the application to Jesus of the two distinctively Jewish concepts of the expected messiah and the Son of Man who was to come on the last day and also of the son of God metaphor , which was commonly applied in the ancient world to individuals, whether kings or holy men, who were believed to be close to God. It continued on a more philosophical level with the use, in the Gospel According to John , of the idea of the Logos , drawn both from the Hebraic notions of the Wisdom and the Word of God and from the Greek notion of the Logos as the universal principle of rationality and self-expression. As Jesus, son of God, became Christ, God the Son, the second person of the Trinity , he was identified with the Logos.

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Home > Christian Resources > Writing a Perfect Religion Essay for College Students

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Writing a Perfect Religion Essay for College Students

Modified: January 9, 2024

Written by: Daniel Gallik

Peter Smith, Editorial Director at Christian.net, combines deep insights into faith, politics, and culture to lead content creation that resonates widely. Awarded for his contributions to religious discourse, he previously headed a major organization for religious communicators, enhancing dialogue on faith's societal impacts.

Wonder how to write an amazing religion essay for collage? Here's a guideline that covers the basis of what to write and how to write.

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Are you a college student wondering how to write the perfect essay on religion? If yes, read on and find all that you need to know about writing a religion essay. This article will cover the basics and all you need to know about writing an excellent essay piece on religion.

What is a Religion Essay

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Well, religion essays are a kind of paper that relates to religion, belief, and faith. 

In college, many students will be required to write a few essays on religion. Students typically struggle with writing assignments of this nature since they haven’t learned how to write professionally. After all, religion is a highly personal subject, and objective discussions about religion can be particularly difficult and generally mind-boggling. 

As a result of this, many students prefer outsourcing their writing assignments on religion to a custom essay writing service like Edubirdie. On this “write an essay for me” platform, there are plenty of professional writers for you to choose from with guaranteed transparency on their profiles and reviews. After reviewing, you can simply choose a writer and you will have your essay delivered in no time. 

On the other hand, some students prefer completing such religious essays themselves to improve their writing. If you fall under this category we’ve put together some tips for you. for you to ace your religion essay.

Read more : Cultural Sensitivity in Student Essays about Religion

Tip 1: Choosing a Topic for a Religion Essay

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Consider a topic that interests you, one that piques your curiosity . Though it’s said that curiosity kills the cat, it’s a much-needed drive in essays, especially ones that deal with theology and mind-boggling ideas. H aving an interest as your personal pedestal throughout is effective for your research and writing.

A contentious issue would make a fantastic topic for a religion essay because it means it’s a topic of interest to people and it gives room and framework to your arguments. An example can be whether hell is a truth or a myth . You can decide to look into where a particular religious idea came from and employ background information and opposing points of view to present your argument. Whatever the topic, always use the most reliable sources you can to back up your claims.

Next, contemplate what your stance is towards the issue and start to build your case around it. Are you for it or against it? Should this topic even be contentious in the first place? Are there other points that should be contended besides what has already been debated? Usually, a great religious essay identifies the issue and has tight arguments to support the thesis. But, an amazing essay is one that brings in a fresh perspective that’s been rarely discussed in class. So, work around that.

This step is usually the toughest, but once you’ve passed through it, the rest of the work is a breeze.

Tip 2: How to Write an Introduction for a Religion Essay

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Prepare your notes and an overview of your case before beginning to write the introduction. In contrast to creative writing , the reader expects your thesis statement and facts up front in an essay. Because of this, seasoned writers advise pupils to read more books and develop their own points of view. But occasionally it can be advantageous to grab an idea from someone who wrote it before you. It’s catchy and demonstrates your familiarity with the subject. The reader should have a clear understanding of what to anticipate from the article from the beginning.

How can you create a strong essay introduction? The components of a strong introduction are numerous such as some background information, a thesis statement, a purpose statement, and a summary of what’s to be covered. Essentially, your introduction is your first impression and a blueprint of what the entire essay will be. 

The topic and focus of the essay, as well as a few other important concepts, should be covered in the first paragraph. Along with the thesis, it should also give background details and the context of the argument. It should also describe the essay’s structure, which is outlined in the last paragraph. The importance of the introduction increases as the essay gets longer. Even though it may appear tedious, just like any first impression, the introduction is an important component of any paper. 

Tip 3: How to Write the Body of a Religion Essay

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Introduce the basic tenets and principles of the religion you’re addressing in the major body of your essay. Then, you should investigate the crucial components of the tradition. What are its core ideals and beliefs? What role does it play in society? How is it relevant in our current world? Textual support must be provided because this is an excellent approach to capturing your readers’ interest.

The promise you made in your introduction should be fulfilled in the body of your essay. Make sure to add new proof to the main argument of each paragraph in the body of your essay. Each paragraph should be concluded with a sentence that emphasizes the importance of the argument and connects it to the following one.

Tip 4: How to Write the Conclusion Section for a Religion Essay

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Your conclusion is a paragraph (or two) of concluding remarks that demonstrate the points you’ve made are still true and worth considering . Think of it as a final impression you make on the readers, you’d want to make yourself memorable Additionally, it should demonstrate that the arguments you made in the essay’s main body are supported by relevant evidence.

A great conclusion is also one that highlights the significance of your points and directs readers toward the best course of action for the future. This shows that you aren’t just someone who debates but someone who is also willing to try and better the situation.  Keep in mind that your final chance to convince or impress your audience is the conclusion.

Read more : Christian Blogs To Follow Before Writing a Religious Essay

Tip 5: Find Proofreaders

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If I’d learned anything through my years of college essays, it’s to get people to proofread your essay. They are your safety nets. I’d usually find a coursemate or someone from my class to proofread. They are valuable second pairs of eyes to help you spot grammar mistakes but also in concepts that you may have applied. Next, find a friend that’s not from your course or class because they are an accurate assessment of how clear and cohesive your essay is. If they can understand what you’re writing, you can be sure that half the battle is already won.

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"The Influence of the Mystery Religions on Christianity"

Author:  King, Martin Luther, Jr. (Crozer Theological Seminary)

Date:  November 29, 1949 to February 15, 1950 ?

Location: Chester, Pa. ?

Genre:  Essay

Topic:  Martin Luther King, Jr. - Education

King wrote this paper for the course Development of Christian Ideas, taught by Davis. The essay examines how Christianity developed as a distinct religion with a set of central tenets and how it was influenced by those pagan religions it assimilated. King repeats material from an earlier paper, “A Study of Mithraism,” but he extends the discussion here to the influence of other mystery religions. 1  Davis gave the essay an A, stating: “This is very good and I am glad to have your conclusion. It is not so much that Christianity was influenced by the Mystery Cults, or borrowed from them, but that in the long process of history this religion developed. It, Christianity, is the expression of the longing of people for light, truth, salvation, security.

“That is, with this study you have made, we see the philosophy both of Religion and History. Underneath all expression, whether words, creeds, cults, ceremonies is the spiritual order—the ever living search of men for higher life—a fuller life, more abundant, satisfying life.

“That is essential. Never stop with the external, which may seem like borrowing, but recognize there is the perennial struggle for truth, fuller life itself. So through experience, knowledge, as through other forms, the outer manifestations of religion change. The inner spiritual, continues ever.”

The Greco-Roman world in which the early church developed was one of diverse religions. The conditions of that era made it possible for these religions to sweep like a tidal wave over the ancient world. The people of that age were eager and zealous in their search for religious experience. The existence of this atmosphere was vitally important in the development and eventual triumph of Christianity.

These many religions, known as Mystery-Religions, were not alike in every respect: to draw this conclusion would lead to a gratuitous and erroneous supposition. They covered an enormous range, and manifested a great diversity in character and outlook, “from Orphism to Gnosticism, from the orgies of the Cabira to the fervours of the Hermetic contemplative.”\[Footnote:] Angus, The Mystery Religions and Christianity, p. vii.\ 2  However it is to be noticed that these Mysteries possessed many fundamental likenesses; (1) All held that the initiate shared in symbolic (sacramental) fashion the experiences of the god. (2) All had secret rites for the initiated. (3) All offered mystical cleansing from sin. (4) All promised a happy future life for the faithful.\[Footnote:] Enslin, Christian Beginnings, pp. 187, 188.\

It is not at all surprising in view of the wide and growing influence of these religions that when the disciples in Antioch and elsewhere preached a crucified and risen Jesus they should be regarded as the heralds of another mystery religion, and that Jesus himself should be taken for the divine Lord of the cult through whose death and resurrection salvation was to be had. 3  That there were striking similarities between the developing church and these religions cannot be denied. Even Christian apologist had to admit that fact.

Christianity triumphed over these mystery religions after long conflict. This triumph may be attributed in part to the fact that Christianity took from its opponents their own weapons, and used them: the better elements of the mystery religions were transferred to the new religion. “As the religious history of the empire is studied more closely,” writes Cumont, “the triumph of the church will, in our opinion, appear more and more as the culmination of a long evolution of beliefs. We can understand the Christianity of the fifth century with its greatness and weakness, its spiritual exaltation and its puerile superstitions, if we know the moral antecedents of the world in which it developed.”\[Footnote:] Cumont, Oriental Religions in Roman Paganism, p. xxiv.\ 4  The victory of Christianity in the Roman empire is another example of that universal historical law, viz., that that culture which conquers is in turn conquered. This universal law is expecially true of religion. It is inevitable when a new religion comes to exist side by side with a group of religions, from which it is continually detaching members, introducing them into its own midst with the practices of their original religions impressed upon their minds, that this new religion should tend to assimilate with the assimilation of their members, some of the elements of these existing religions. “The more crusading a religion is, the more it absorbs.” Certainly Christianity has been a crusading religion from the beginning. It is because of this crusading spirit and its superb power of adaptability that Christianity  ahs  {has} been able to survive.

It is at this point that we are able to see why knowledge of the Mystery religions is important for any serious study of the history of Christianity. It is well-nigh impossible to grasp Christianity through and through without knowledge of these cults. 5  It must be remembered, as implied above, that Christianity was not a sudden and miraculous transformation, springing, forth full grown as Athene sprang from the head of Zeus, but it is a composite of slow and laborious growth. Therefore it is necessary to study the historical and social factors that contributed to the growth of Christianity. In speaking of the indispensability of knowledge of these cults as requisite for any serious study of Christianity, Dr. Angus says: “As an important background to early Christianity and as the chief medium of sacramentarianism to the West they cannot be neglected; for to fail to recognize the moral and spiritual values of Hellenistic-Oriental paganism is to misunderstand the early Christian centuries and to do injustice to the victory of Christianity. Moreover, much from the Mysteries has persisted in various modern phases of thought and practice.”\[Footnote:] Angus, The Mystery Religions and Christianity, p. viii.\

This is not to say that the early Christians sat down and copied these views verbatim. But after being in contact with these surrounding religions and hearing certain doctrines expressed, it was only natural for some of these views to become a part of their subconscious minds. When they sat down to write they were expressing consciously that which had dwelled in their subconscious minds. It is also significant to know that Roman tolerance had favoured this great syncretism of religious ideas. Borrowing was not only natural but inevitable. 6

The present study represents an attempt to provide a survey of the influence of the mystery religions on Christianity. In order to give a comprehensive picture of this subject, I will discuss  Four  {Five} of the most popular of these religions separately, rather than to view them en masse as a single great religious system. The latter method is apt to neglect the distinctive contribution of each cult to the religious life of the age and, at the same time, to attribute to a given cult phases of some other system. However, in the conclusion I will attempt to give those fundamental aspects, characteristic of all the cults, that greatly influenced Christianity.

The Influence Of The Cult Of Cybele and Attis

The first Oriental religion to invade the west was the cult of the Great Mother of the Gods. The divine personage in whom this cult centered was the Magna Mater Deum who was conceived as the source of all life as well as the personification of all the powers of nature.\[Footnote:] Willoughby, Pagan Regeneration, p. 114.\ 7  She was the “Great Mother” not only “of all the gods,” but of all men” as well. 8  “The winds, the sea, the earth, and the snowy seat of Olympus are hers, and when from her mountains she ascends into the great heavens, the son of Cronus himself gives way before her, and in like manner do also the other immortal blest honor the dread goddess.”\[Footnote:] Quoted in Willoughby’s, Pagan Regeneration, p. 115. 9 \

At an early date there was associated with Cybele, the Great Mother, a hero-divinity called Attic who personified the life of the vegetable world particularly. Around these two divinities there grew up a “confused tangle of myths” in explanation of their cult rites. Various writers gave different Versions of the Cybele-Attis myth. However these specific differences need not concern us, for the most significant aspects are common in all the various versions. 10  We are concerned at this point with showing how this religion influenced the thought of early Christians.

Attis was the Good Shepard, the son of Cybele, the Great Mother, who gave birth to him without union with mortal man, as in the story of the virgin Mary. 11  According to the myth, Attis died, either slain by another or by his own hand. At the death of Attis, Cybele mourned vehemently until he arose to life again in the springtime. The central theme of the myth was the triumph of Attis over death, and the participant in the rites of the cult undoubtedly believed that his attachment to the victorious deity would insure a similar triumph in his life.

It is evident that in Rome there was a festival celebrating the death and resurrection of Attis. This celebration was held annually from March 22nd to 25th.\[Footnote:] Frazer, Adonis, Attis, Osiris, p. 166.\ The influence of this religion on Christianity is shown by the fact that in Phrygia, Gaul, Italy, and other countries where Attis-worship was powerful, the Christians adapted the actual date, March 25th, as the anniversary of our Lord’s passion.\[Footnote:] Ibid, p. 199\ 12

Again we may notice that at this same Attis festival on March 22nd, an effigy of the god was fastened to the trunk of a pine tree, Attis thus being “slain and hanged on a tree.” This effigy was later buried in a tomb. On March 24th, known as the Day of Blood, the High Priest, impersonating Attic, drew blood from him arm and offered it up in place of the blood of a human sacrifice, thus, as it were, sacrificing himself. It is this fact that immediately brings to mind the words in the Epistle to the Hebrews: “But Christ being come an High Priest … neither by the blood of goats and calves, but by his own blood … obtained eternal redemption for us.”\[Footnote:] Heb. 9:11, 12.\ Now to get back to the festival. That night the priests went back to the tomb and found it empty, the god having risen on the third day from the dead; and on the 25th the resurrection was celebrated with great rejoicing. During this great celebration a sacramental meal of some kind was taken, and initiates were baptised with blood, whereby their sins were washed away and they were said to be “born again.”\[Footnote:] Weigall, The Paganism In Our Christianity, pp. 116, 117.\ 13

There can hardly be any doubt of the fact that these ceremonies and beliefs strongly coloured the interpretation placed by the first Christians upon the life and death of the historic Jesus. 14  Moreover, “the merging of the worship of Attis into that of Jesus was effected without interruption, for these pagan ceremonies were enacted in a sanctuary on the Vatican Hill, which was afterwards taken over by the Christians, and the mother church of St. Peter now stands upon the very spot.”\[Footnote:] Ibid, p. 117.\

The Influence of Adonis

Another popular religion which influenced the thought of early Christians was the worship of Adonis. As is commonly known Antioch was one of the earliest seats of Christianity. It was in this city that there was celebrated each year the death and resurrection of the god Adonis. This faith had always exerted its influence on Jewish thought, so much so that the prophet Ezekiel\[Footnote:] Ezekiel 8:14.\ found it necessary to scold the women of Jerusalem for weeping for the dead Tammuz (Adonis) at the very gate of the temple. When we come to Christian thought the influence seems even greater, for even the place at Bethleham selected by the early Christians as the scene of the birth of Jesus was none other than an early shrine of this pagan god—a fact that led many to confuse Adonis with Jesus Christ.\[Footnote:] Weigall, op. cit., p. 110\ 15

It was believed that this god suffered a cruel death, after which he descended into hell, rose again, and then ascended into Heaven. Each following {year} there was a great festival in commemoration of his resurrection, and the very words, “The Lord is risen,” were probable used. The festival ended with the celebration of his ascention in the sight of his worshippers. 16  Needless to say that this story of the death and resurrection of Adonis is quite similar to the Christian story of the death and resurrection of Christ. This coincidence had led many critics to suppose that the story of the burial and resurrection of Jesus is simply a myth borrowed from this pagan religion. 17  Whether these critics are right in their interpretation or not still remains a moot question.

However when we come to the idea of Jesus’ decent into hell it seems that we have a direct borrow from the Adonis religion, and in fact from other religions also. Both the Apostles Creed and the Athanasian {Creed} say that between the Friday night and Sunday morning Jesus was in Hades. Now this idea has no scriptural foundation except in those difficult passages in the First Epistle of Peter\[Footnote:] I Peter 3:19–4:6.\ which many scholars have designated as the most ambiguous passages of the New Testament. In fact the idea did not appear in the church as a tenet of Christianity until late in the Fourth Century.\[Footnote:] Weigall, op. cit., p. 113.\ 18  Such facts led almost inevitably to the view that this idea had a pagan origin, since it appears not only in the legend of Adonis, but also in those of Herakles, Dionyses, Orpheus, Osiris, Hermes, Balder, and other deities.\[Footnote:] Ibid, p. 114.\

The Influence of Osiris and Isis

The Egyptian mysteries of Isis and Osiris exerted considerable influence upon early Christianity. These two great Egyptian deities, whose worship passed into Europe, were revered not only in Rome but in many other centers where Christian communities were growing up. Osiris and Isis, so the legend runs, were at one and the same time, brother and sister, husband and wife; but Osiris was murdered, his coffined body being thrown into the Nile, and shortly afterwards the widowed and exiled Isis gave birth to a son, Horus. Meanwhile the coffin was washed up on the Syrian coast, and became miraculously lodged in the trunk of a tree. This tree afterwards chanced to be cut down and made into a pillar in the palace at Byblos, and there Isis at length found it. After recovering Osiris’ dismembered body, Isis restored him to life and installed him as King in the nether world; meanwhile Horus, having grown to manhood, reigned on earth, later becoming the third person of this great Egyptian trinity.\[Footnote:] Weigall, op. cit., p. 119.\ 19

In the records of both Herodotus and Plutarch we find that there was a festival held each year in Egypt celebrating the resurrection of Osiris. While Herodotus fails to give a date for this festival, Plutarch says that it lasted four days, giving the date as the seventeenth day of the Egyptian month Hathor, which, according to the Alexandrian claendar used by him, corresponded to November 13th.\[Footnote:] Frazer, op. cit., p. 257.\ Other Egyptian records speak of another feast in honour of all the dead, when such lamps were lit, which was held about November 8th.\[Footnote:] Ibid, p. 258.\ 20

It is interesting to note that the Christian feast of all Souls, in honor of the dead, likewise falls at the beginning of November; and in many countries lamps and candles are burned all night on that occassion. There seems little doubt that this custom was identical with the Egyptian festival. The festival of all Saints, which is held one day before that of all Souls is also probably identical with it in origin.\[Footnote:] Weigall, op. cit., p. 121.\ This still stands as a festival in the Christian calendar; and thus Christians unconsciously perpetuate the worship of Osiris in modern times. 21

However this is not the only point at which the Religion of Osiris and Isis exerted influence on Christianity. There can hardly be any doubt that the myths of Isis had a direct bearing on the elevation of Mary, the Mother of Jesus, to the lofty position that she holds in Roman Catholic theology. As is commonly known Isis had two capacities which her worshippers warmly commended her for. Firstly, she was pictured as the lady of sorrows, weeping for the dead Osiris, and secondly she was commended as the divine mother, nursing her infant son, Horus. In the former capacity she was identified with the great mother-goddess, Demeter, whose mourning for Persephone was the main feature in the Eleusinian mysteries. In the latter capacity Isis was represented in tens of thousands of statuettes and paintings, holding the divine child in her arms. Now when Christianity triumphed we find that these same paintings and figures became those of the Madonna and child with little or no difference.\[Footnote:] Ibid, p. 123\ In fact archaeologists are often left in confusion in attempting to distinguish the one from the other. 22

It is also interesting to note that in the second century a story began to spread stating that Mary had been miraculously carried to Heaven by Jesus and His angels.\[Footnote:] The spreading of this story has been attributed to Melito, Bishop of Sardis.\ In the sixth century a festival came to be celebrated around this event known as the festival of Assumption, and it is now one of the greatest feasts of Roman Catholicism. It is celebrated annually on August 13th. But it was this very date that the festival of Dianna or Artemis was celebrated, with whom Isis was identified. Here we see how Mary gradually came to take the place of the goddess.\[Footnote:] Weigall, op. cit., p. 125.\ 23

The Influence Of The Greater Mysteries At Eleusis

In the first century of the Christian era the Eleusinian mystery cult was more favorable known than any of the cults of Greece. 24  Its fame and popularity was largely due to the connexion of Eleusis with Athens. The origin of this cult is obscure and uncertain. Some writers traced its origin to Egypt while others upheld Eleusis in Greece as the place of its birth.

In order to understand the type of religious experience represented by this important cult, we must turn to the myth of the rape of Demeter’s daughter by Pluto. It is stated with sufficient elaboration in the Homeric Hymn to Demeter. In this myth, Persephone is depicted playing in the meadows of Mysia in Asia with the daughters of Oceanus and Tithys. While playing she was stolen by Pluto and carried off to the underworld to be his bride. The mother, frenzied with grief, rushed about the earth for nine days in search for her lost daughter, 25  As a result of her wandering, she came to Eleusis where she was seen, although not recognized, by the four daughters of Kekeas sitting near a public well called the Fountain of Maidenhood. After telling a fictitious tale of her escape from pirates, she won the sympathy of the girls who took her home and at her own request was given a job to nurse their infant brother, Demophon. After making herself known, she commanded the people of Eleusis to build her a temple. In connection with the temple, she established certain ceremonies and rites for her worship.

During her short stay at the temple of Eleusis, the whole earth grew barren. Men began to die for the lack of food while the sacrifices to the gods decreased in number because the animals were dying out. The other gods pleaded with her to relent but she refused to do so until Persephone was restored to her. Pluto, (also called Hades) therefore, at the request of Zeus released her but not before he had caused her to eat a pomegranate seed which magically required her return after a period of time. Demeter, in her joy at the restoration of her lost daughter, allowed the crops to grow once more and institute in honor of the event the Eleusinian mysteries which gave to mortals the assurance of a happy future life. 26

The significance of this story is immediately clear. It was a nature myth portraying a vivid and realistic picture of the action of life in the vegetable world in regards to the changing seasons. Every year nature passes through a cycle of apparent death and resurrection. In winter, all plants die, this represents the period of Demeter’s grief over her daughter. Spring, the time when all plants come back to life, indicates the return of plenty when the goddess maintains all life until autumn when her daughter returns to Hades and the earth becomes once more desolated.\[Footnote:] Willoughby, op. cit., p. 42.\ 27

The myth is also an example of poignant human experience, reflecting the joys, sorrows, and hopes of mankind in the face of death. The mysteries of human life and death are vividly enacted by Demeter, Persephone, and Hades. Hades, the god of death, stole the beloved daughter, Persephone, from Demeter, the life giver, who refused to admit defeat until she secured her daughter’s resurrection. In this legend, human beings, who are always loved and lost, are depicted as never or seldom loosing hope for reunion with their God. These fundamental human experiences and the life of nature are the main substances of the Eleusinian Mysteries. 28  To the searchers of salvation, the Eleusinian cult offered not only the promise of a happy future, but also a definite assurance of it.\[Footnote:] Nilsson, Greek Popular Religion, p. 54.\

Now when we observe the modern Greek Easter festival it seems certain that it preserves the spirit if not the form of the old Eleusinian worship. In the spring, those who had shared Demeter’s grief for the loss of her daugher welcomed the return of Persephone with all the joy that the returning life of vegetation might kindle. And today similar experiences are represented by Greek Christians. After mourning over the dead Christ, represented most conspicuously by a wax image carried through the streets, there comes an announcement by the priest, on the midnight before Easter Sunday, that Christ is risen. At this moment the light from the candle of the priest is passed on to light the candles of his companions; guns and firecrackers are discharged as they prepare to break the Lenten fast.\[Footnote:] Fairbanks, Greek Religion, p. 288.\ 29  As in the Eleusinian mysteries the modern Greek Christian finds this a moment of supreme joy. So we might say that Eleusinianism was not blotted out by Christianity. On the contrary many of its forms and some of its old content has been perpetuated in Christianity. 30

The Influence of Mithraism

Mithraism is perhaps the greatest example of paganism’s last effort to reconcile itself to the great spiritual movement which was gaining such sturdy influence with its purer conception of God.\[Footnote:] Dill, Roman Society From Nero to Marcus Aurelius, p. 585.\ Ernest Renan, the French philosopher and Orientalist, expressed the opinion that Mithraism would have been the religion of the modern world if anything had occured to halt or destroy the growth of Christianity in the early centuries of its existence. All this goes to show how important Mithraism was in ancient times. It was suppressed by the Christians sometime in the latter part of the fourth century a.d.; but its collapse seems to have been due to the fact that by that time many of its doctrines and practices had been adopted by the church, so that it was practically absorbed by its rival. 31

Originally Mithra was one of the lesser gods of the ancient Persian pantheon, but at the time of Christ he had come to be co-equal with Ahura Mazda, the Supreme Being. 32  He possessed many attributes, the most important being his office of defender of truth and all good things. In the Avesta,\[Footnote:] This is the sacred book of the religion of Iran.\ Mithra is represented as the genius of celestial light. He emerges from the rocky summits of eastern mountains at dawn, and goes through heaven with a team of four white horses; when the night falls he still illumines the surface of the earth, “ever walking, ever watchful.” He is not sun or moon or any star, but a spirit of light, ever wakeful, watching with a hundred eyes. He hears all and sees all: none can deceive him.\[Footnote:] Cumont, Mysteries of Mithra, pp. 2, 3.\ 33  Tarsus, the home of Saint Paul, was one of the great centres of his worship; and there is a decided tinge of Mithraism in the Epistles and Gospels. Such designations of our Lord as the Dayspring from on High, The Light, the Sun of Righteousness, and similar expressions seem to come directly from Mithraic influence.\[Footnote:] Weigall, op. cit., p. 129.\ 34

Again tradition has it that Mithra was born from a rock, “the god out of the rock.” It must also be noticed that his worship was always conducted in a cave. Now it seems that the general belief of the early church that Jesus was born in a cave grows directly out of Mithraic ideas. The words of St. Paul, “They drank of that spiritual rock … and that rock was Christ” also seem to be {a} direct borrow from the Mithraic scriptures. 35

The Hebrew Sabbath having been abolished by Christians, the Church made a sacred day of Sunday, partly because it was the day of resurrection. But when we observe a little further we find that as a solar festival, Sunday was the sacred day of Mithra; it is also interesting to notice that since Mithra was addressed as Lord, Sunday must have been “the Lord’s Day” long before Christian use.\[Footnote:] Ibid., p. 137.\ It is also to be noticed that our Christmas, December 25th, was the birthday of Mithra, and was only taken over in the Fourth Century as the date, actually unknown, of the birth of Jesus. 36

To make the picture a little more clear, we may list a few of the similarities between these two religions: (1) Both regard Sunday as a holy day. (2) December 25 came to be considered as the anniversary of the birth of Mithra and Christ also. (3) Baptism and a communion meal were important parts of the ritual of both groups. (4) The rebirth of converts was a fundamental idea in the two cults. (5) The struggle with evil and the eventual triumph of good were essential ideas in both religions. 37  (6) In summary we may say that the belief in immortality, a mediator between god and man, the observance of certain sacramental rites, the rebirth of converts, and (in most cases) the support of high ethical ideas were common to Mithraism as well as Christianity. In fact, the comparison became so evident that many believed the Christian movement itself became a mystery cult. “Jesus was the divine Lord. He too had found the road to heaven by his suffering and resurrection. He too had God for his father. He had left behind the secret whereby men could achieve the goal with him.”\[Footnote:] Enslin, op. cit., p. 190.\

Although the above paragraph makes it obvious that there are many similarities between these two religions, we must guard against the fallacy of seeing all similarity as direct borrowing. For an instance, the sacraments of baptism and the eucharist have been mentioned as rites, which were  preactice  {practiced} by both Christians and pagans. It is improbable, however, that either of these were introduced into Christian practices by association with the mystery cults. The baptismal ceremony in both cases (Christian and Pagan) was supposed to have the effect of identifying the initiate with his savior. But although baptism did not originate with the Christians, still it was not copied from the pagans. It seems instead to have been carried over from Jewish background and modified by the new ideas and beliefs of the Christians. The eucharist, likewise through similar in some respects to the communion meal of Mithraism, was not a rite borrowed from it. There are several explanations regarding the beginning of the observance of the Lord’s Supper. Some held that the sacrament was instituted by Jesus himself. Others saw it as an out-growth from Jewish precedents. Still others felt that, after the death of Jesus, the disciples saw in their common meal an opportunity to hold a kind of memorial service for him.

On the whole, early Christians were not greatly concerned about the likenesses between the Mithraic cult and their own. They felt at first that these competitors were not worthy of consideration, and few references to them are found in Christian literature. When Mithraism became widespread and powerful, it attracted so much attention that certain Christian apologists felt the need to present an explanation for the similarities in their respective characteristics. The only one they could offer was quite naive, but it was in keeping with the trends of thought in that age. They maintained that it was the work of the devil who helped to confuse men by creating a pagan imitation of the true religion. 38

There can hardly be any gainsaying of the fact that Christianity was greatly influenced by the Mystery religions, both from a ritual and a doctrinal angle. This does not mean that there was a deliberate copying on the part of Christianity. On the contrary it was generally a natural and unconscious process rather than a deliberate plan of action. Christianity was subject to the same influences from the environment as were the other cults, and it sometimes produced the same reaction. The people were conditioned by the contact with the older religions and the background and general trend of the time. 39  Dr. Shirley Jackson Case has written some words that are quite apt at this point. He says: “Following the lead of the apostle Paul, the Christian missionaries on gentile soil finally made of Christianity a more appealing religion than any of the other mystery cults. This was accomplished, not by any slavish process of imitation, but by {a} serious attempt to meet better the specific religious needs that the mysteries had awakened and nourished, and by phrasing religious assurances more convincingly in similar terminology.”\[Footnote:] Case, “The Mystery Religions,” The Encyclopedia of Religion, Edited by Vergilius Ferm, pp. 511–513\

The greatest influence of the mystery religions on Christianity lies in a different direction from that of doctrine and ritual. It lies in the fact that the mystery religions paved the way for the presentation of Christianity to the world of that time. They prepared the people mentally and emotionally to understand the type of religion which Christianity represented. They were themselves, in verying degrees, imperfect examples of the Galilean cult which was to replace them. They encouraged the movement away from the state religions and the philosophical systems and toward the desire for personal salvation and promise of immortality. Christianity was truly indebted to the mystery religions for this contribution, for they had done this part of the groundwork and thus opened the way for Christian missionary work. Many views, while passing out of paganism into Christianity were given a more profound and spiritual meaning by Christians, yet we must be indebted to the source. To discuss Christianity without mentioning other religions would be like discussing the greatness of the Atlantic Ocean without the slightest mention of the many tributaries that keep it flowing. 40

Christianity, however, [ strikeout illegible ] survived because it appeared to be the result of a trend in the social order or in the historical cycle of the human race. Forces have been known to delay trends but very few have stopped them. The staggering question that now arises is, what will be the next stage of man’s religious progress? Is Christianity the crowning achievement in the development of religious thought or will there be another religion more advanced?

BIBLIOGRAPHY

• Angus, S., The Mystery Religions and Christianity, (Charles Scribner’s Sons, New York: 1925),
• Cumont, Franz, The Mysteries of Mithra, (The Open Court Publishing Co., Chicago: 1910).
• Cumont, Franz, The Oriental Religions in Roman Paganism, (The Open House Publishing Co., Chicago: 1911).
• Dill, Samuel, Roman Society From Nero To Marcus Aurelius, (Macmillan and Co., New York: 1905), pp. 585–626.
• Enslin Morton S., Christian Beginnings, (Harper and Brothers Publishers, New York: 1938), pp. 186–200.
• Frazer, J. E., Adonis, Attis, Osiris, (London, 1922), Vol. I.
• Fairbanks, Arthur, Greek Religion, (American Book Co, New York: 1910).
• Halliday, W. R., The Pagan Background of Early Christianity, (The University Press of Liverpool, London: N.D.), pp. 281–311.
• Hyde, Walter, W, Paganism To Christianity in the Roman Empire, (University of Pennsylvania Press, Philadelphia: 1946).
• Moore, George F., History of Religions, (Charles Scribner’s Sons, New York: 1913), Vol. I, pp. 375–405.
• Nilsson, Martin P., Greek Popular Religion, (Columbia University Press, New York: 1940), pp. 42–64.
• Weigall Arthur, The Paganism in Our Christianity, (Hutchinson and Co. London: N.D.).
• Willoughby, Harold R., Pagan Regeneration, (University of Chicago Press, Chicago: 1929).

1.  See “A Study of Mithraism,” 13 September–23 November 1949, pp. 211–225 in this volume.

2.  S. Angus,  The Mystery-Religions and Christianity  (London: John Murray, 1925), p. vii: “These Mysteries covered an enormous range, and manifested a great diversity in character and outlook, from Orphism to Gnosticism, from the orgies of the Cabiri to the fervours of the Hermetic contemplative.”

3.  The preceding three paragraphs are similar to a passage in King’s earlier paper, “A Study of Mithraism,” p. 211 in this volume.

4.  Grant Showerman, introduction to Franz Cumont,  Oriental Religions in Roman Paganism  (Chicago: Open House Publishing Company, 1911), pp. xi–xii: “Christianity triumphed after long conflict … It took from its opponents their own weapons, and used them; the better elements of paganism were transferred to the new religion. ‘As the religious history of the empire is studied more closely,’ writes M. Cumont, ‘the triumph of the church will, in our opinion, appear more and more as the culmination of a long evolution of beliefs. We can understand the Christianity of the fifth century with its greatness and weaknesses, its spiritual exaltation and its puerile superstitions, if we know the moral antecedents of the world in which it developed.’”

5.  The preceding two sentences are similar to a passage in “A Study of Mithraism,” p. 211 in this volume.

6.  The preceding paragraph is similar to passages in two of King’s earlier papers: “Light on the Old Testament from the Ancient Near East,” 14 September–24 November 1948, p. 163 in this volume; “A Study of Mithraism,” p. 212 in this volume.

7.  Harold R. Willoughby,  Pagan Regeneration  (Chicago: University of Chicago Press, 1929), p. 114: “Of these Oriental mystery religions the first to invade the west was the cult of the Great Mother of the Gods,… The divine personage in whom this cult centered was the  Magna Mater Deum  who was conceived as the source of all life as well as the personification of all the powers of nature.”

8.  Willoughby,  Pagan Regeneration , p. 114: “She was the ‘Great Mother’ not only ‘of all the gods,’ but ‘of all men’ as well.”

9.  Willoughby quoted from Apollonius  Argonautica  1.1098 ff. ( Pagan Regeneration , p. 115).

10.  Willoughby,  Pagan Regeneration , pp. 116–117: “With [the Great Mother] was associated a hero-divinity called Attis who personified the life of the vegetable world particularly.… Around these two divinities, the Great Mother and the god of vegetation, there grew up a confused tangle of myths in explanation of their cult rites. Various writers, pagan and Christian, gave different versions of the Cybele-Attis myth.… The specific variations in all these diverse statements do not concern us, for certain significant elements were common to all the various versions.”

11.  Arthur E. Weigall,  Paganism in Our Christianity  (n.p.: Putnam, 1928), p. 121: “Attis was the Good Shepherd, the son of Cybele, the Great Mother, or, alternatively, of the Virgin Nana, who conceived him without union with mortal man, as in the story of the Virgin Mary.”

12.  Weigall,  Paganism in Our Christianity , pp. 121–122: “In Rome the festival of his death and resurrection was annually held from March 22nd to 25th; and the connection of this religion with Christianity is shown by the fact that in Phrygia, Gaul, Italy, and other countries where Attis-worship was powerful, the Christians adopted the actual date, March 25th, as the anniversary of our Lord’s passion.”

13.  Weigall,  Paganism in Our Christianity , pp. 122–123: “At this Attis festival a pine-tree was felled on March 22nd, and to its trunk an effigy of the god was fastened, Attis thus being ‘slain and hanged on a tree,’ in the Biblical phrase. This effigy was later buried in a tomb. March 24th was the Day of Blood, whereon the High Priest, who himself impersonated Attis, drew blood from his arm and offered it up in place of the blood of a human sacrifice, thus, as it were, sacrificing himself, a fact which recalls to mind the words in the Epistle to the Hebrews: ‘Christ being come an High Priest … neither by the blood of goats and calves, but by his own blood … obtained eternal redemption for us.’ That night the priests went to the tomb and found it illuminated from within, and it was then discovered to be empty, the god having risen on the third day from the dead; and on the 25th the resurrection was celebrated with great rejoicings, a sacramental meal of some kind being taken, and initiates being baptised with blood, whereby their sins were washed away and they were said to be ‘born again.’”

14.  Weigall,  Paganism in Our Christianity , p. 123: “There can be no doubt that these ceremonies and beliefs deeply coloured the interpretation placed by the first Christians upon the historic facts of the Crucifixion, burial, and coming again to life of Jesus.”

15.  Weigall,  Paganism in Our Christianity , pp. 115–116: “Now one of the earliest seats of Christianity was Antioch; but in that city there was celebrated each year the death and resurrection of the god Tammuz or Adonis,… This faith had always exerted its influence on Jewish thought, and, indeed, the prophet Ezekiel had found it necessary to scold the women of Jerusalem for weeping for the dead Tammuz at the very gate of the Temple; while, in the end, the place at Bethlehem selected by the early Christians as the scene of the birth of Jesus (for want to [ sic ] any knowledge as to where the event had really occurred) was none other than an early shrine of this pagan god, as St. Jerome was horrified to discover—a fact which shows that Tammuz or Adonis ultimately became confused in men’s minds with Jesus Christ.”

16.  Weigall,  Paganism in Our Christianity , p. 116: “This god was believed to have suffered a cruel death, to have descended into Hell or Hades, to have risen again, and to have ascended into Heaven; and at his festival, as held in various lands, his death was bewailed, an effigy of his dead body was prepared for burial by being washed with water and anointed, and, on the next day, his resurrection was commemorated with great rejoicing, the very words ‘The Lord is risen’ probably being used. The celebration of his ascension in the sight of his worshippers was the final act of the festival.”

17.  Weigall,  Paganism in Our Christianity , p. 117: “This coincidence has, of course, led many critics to suppose that the story of the burial and resurrection of Jesus is simply a myth borrowed from this pagan religion.”

18.  Weigall,  Paganism in Our Christianity , pp. 118–119: “But there is one feature of the Gospel story which seems really to have been borrowed from the Adonis religion, and, in fact, from other pagan religions also, namely, the descent into Hell. The Apostles Creed and Athanasian Creed say that between the Friday night and the Sunday morning Jesus was in Hell or Hades;… It has no scriptural foundation except in the ambiguous words of the First Epistle of Peter; it did not appear in the Church as a tenet of Christianity until late in the Fourth Century.”

19.  Weigall,  Paganism in Our Christianity , pp. 124–125: “The popular and widespread religion of Osiris and Isis exercised considerable influence upon early Christianity, for these two great Egyptian deities, whose worship had passed into Europe, were revered in Rome and in several other centres where Christian communities were growing up. Osiris and Isis, so runs the legend, were brother and sister and also husband and wife; but Osiris was murdered, his coffined body being thrown into the Nile, and shortly afterwards the widowed and exiled Isis gave birth to a son, Horus. The coffin, meanwhile, was washed up on the Syrian coast, and became miraculously lodged in the trunk of a tree,… This tree afterwards chanced to be cut down and made into a pillar in the palace at Byblos, and there Isis at length found it.… Afterwards, however, he returned to the other world to reign for ever as King of the Dead; and meanwhile Horus, having grown to manhood, reigned on Earth, later becoming the third person of this great Egyptian trinity.”

20.  Weigall,  Paganism in Our Christianity , pp. 125–126: “Herodotus states that the festival of the death and resurrection of Osiris was held in Egypt each year, though he does not give the date;… Plutarch also records the annual Osirian festival, and says that it lasted four days, giving the date as the seventeenth day of the Egyptian month Hathor, which, according to the Alexandrian calendar used by him, corresponded to November 13th. Now we know from old Egyptian records that a feast in honour of all the dead, when such lamps were lit, was held … about November 8th.”

21.  Weigall,  Paganism in Our Christianity , pp. 126–127: “But the Christian feast of All Souls, in honour of the dead, likewise falls at the beginning of November; and in many countries lamps and candles are burnt all night on that occasion.… there seems little doubt that this custom was identical with the Egyptian festival.… the festival of All Saints, which is held one day before that of All Souls and which was first recognised by the Church in a.d. 835, is undoubtedly identical with it in origin. This still stands as a festival in the ecclesiastical calendar; and thus Christians unconsciously perpetuate the worship of Osiris and the commemoration of all his subjects in the Kingdom of the Dead.”

22.  Weigall,  Paganism in Our Christianity , pp. 129–130: “There were two aspects of Isis which commended themselves particularly to her worshippers: firstly, that of the lady of sorrows, weeping for the dead Osiris, and, secondly, that of the divine mother, nursing her infant son, Horus. In the former capacity she was identified with the great mother-goddess, Demeter, whose mourning for Persephone was the main feature in the Eleusinian mysteries;… In her aspect as the mother of Horus, Isis was represented in tens of thousands of statuettes and paintings, holding the divine child in her arms; and when Christianity triumphed these paintings and figures became those of the Madonna and Child without any break in continuity: no archaeologist, in fact, can now tell whether some of these objects represent the one or the other.”

23.  Weigall,  Paganism in Our Christianity , pp. 131–132: “At about this time a story, attributed to Melito, Bishop of Sardis in the Second Century, but probably of much later origin, began to spread that Mary had been miraculously carried to Heaven by Jesus and His angels; and in the Sixth Century the festival of the Assumption, which celebrates this event, was acknowledged by the Church, and is now one of the great feasts of Roman Catholicism,… It is celebrated on August 13th; but that was the date of the great festival of Diana or Artemis, with whom Isis was identified, and one can see, thus, how Mary had gradually taken the place of the goddess.”

24.  Willoughby,  Pagan Regeneration , p. 36: “Among the cults of Greece none was more favorably known in the first century of the Christian era than the Eleusinian mysteries.”

25.  Willoughby,  Pagan Regeneration , p. 41: “In order to understand the type of religious experience represented by this important cult, it is necessary clearly to keep in mind the main points of the Eleusinian myth which was developed to explain and justify the cult rites. These are stated with sufficient elaboration in the Homeric Hymn to Demeter,… According to the story, Persephone,… was stolen by Pluto and carried off to the underworld to be his bride.… The mother, frenzied with grief, rushed about the earth for nine days.”

26.  Willoughby,  Pagan Regeneration , p. 42: “Demeter, in her joy at the restoration of her lost daughter, allowed the crops to grow once more and instituted in honor of the event the Eleusinian mysteries which gave to mortals the assurance of a happy future life.”

27.  Willoughby,  Pagan Regeneration , p. 42: “The experiential basis for this story is quite clear. It was a nature myth, a vivid depiction of the action of life in the vegetable world with the changing of the seasons. Each year nature passed through the cycle of apparent death and resurrection. In winter vegetable life was dead while Demeter, the giver of life, grieved for the loss of her daughter. But with the coming of spring the life of nature revived again, for the sorrowing mother had received her daughter back with rejoicing. Through the summer the mother abundantly maintained the life of nature until autumn, when again her daughter returned to the underworld and earth became desolate once more.”

28.  Willoughby,  Pagan Regeneration , pp. 42–43: “It was also a reflection of poignant human experiences, mirroring the joys, sorrows, and hopes of mankind in face of inevitable death. The three actors of the Eleusinian tragedy,… enacted the mystery of human life and death. The god of death himself stole the beloved daughter away from the life-giver; but the divine mother would not give up her loved one, and in the end she accomplished her daughter’s resurrection. Here was human experience made heroic and divine; for man has ever loved and lost, but rarely has he ceased to hope for reunion with the loved one. The Eleusinian myth told of these fundamental human experiences as well as of the life of nature.”

29.  Arthur Fairbanks,  A Handbook of Greek Religion  (New York: American Book Company, 1910), p. 288: “Certainly the Greek Easter festival seems to preserve the spirit if not the forms of the old Eleusinian worship. In the spring, those who had shared Demeter’s grief for the loss of her daughter welcomed the return of Persephone with all the joy that the returning life of vegetation might kindle. And today the Greeks mourn over the dead Christ, represented most realistically by a wax image borne through the streets on a bier; then at midnight before Easter Sunday the Metropolitan at Athens, the priest in smaller towns, comes out of the church announcing that Christ is risen; the light from his candle is passed to the candles of his companions and on to candles throughout the crowd, guns and firecrackers are discharged, and as they prepare to break their Lenten fast the multitude drop all restraint in the expression of wild joy.”

30.  Fairbanks,  Greek Religion , p. 293: “This religion was not blotted out by Christianity. On the contrary, whatever real life it had was perpetuated in Christianity, since the conquering religion had adopted many of its forms and some of the old content in these forms.”

31.  Weigall,  Paganism in Our Christianity , p. 135: “It was suppressed by the Christians in a.d. 376 and 377; but its collapse seems to have been due rather to the fact that by that time many of its doctrines and ceremonies had been adopted by the Church, so that it was practically absorbed by its rival.”

32.  Weigall,  Paganism in Our Christianity , pp. 135–136: “Originally Mithra was one of the lesser gods of the ancient Persian pantheon, but … already in the time of Christ he had risen to be co-equal with, though created by, Ormuzd (Ahura-Mazda), the Supreme Being.”

33.  The previous five sentences are similar to a passage in King’s earlier paper, “A Study of Mithraism,” pp. 213–214 in this volume. Franz Cumont,  The Mysteries of Mithra  (Chicago: Open Court, 1910), pp. 2–3: “In the Avesta, Mithra is the genius of the celestial light. He appears before sunrise on the rocky summits of the mountains; during the day he traverses the wide firmament in his chariot drawn by four white horses, and when night falls he still illumines with flickering glow the surface of the earth, ‘ever waking, ever watchful.’ He is neither sun, nor moon, nor stars, but with ‘his hundred ears and his hundred eyes’ watches constantly the world. Mithra hears all, sees all, knows all: none can deceive him.”

34.  Weigall,  Paganism in Our Christianity , pp. 136–137: “Tarsus, the home of St. Paul, was one of the great centres of his worship, being the chief city of the Cilicians; and, as will presently appear, there is a decided tinge of Mithraism in the Epistles and Gospels. Thus the designations of our Lord as the Dayspring from on High, the Light, the Sun of Righteousness, and similar expressions, are borrowed from or related to Mithraic phraseology.”

35.  Weigall,  Paganism in Our Christianity , p. 137: “Mithra was born from a rock, as shown in Mithraic sculptures, being sometimes termed ‘the god out of the rock,’ and his worship was always conducted in a cave; and the general belief in the early Church that Jesus was born in a cave is a direct instance of the taking over of Mithraic ideas. The words of St. Paul, ‘They drank of that spiritual rock … and that rock was Christ’ are borrowed from the Mithraic scriptures.”

36.  Weigall,  Paganism in Our Christianity , p. 145: “The Hebrew Sabbath having been abolished by Christians, the Church made a sacred day of Sunday, partly because it was the day of the resurrection, but largely because it was the weekly festival of the sun; for it was a definite Christian policy to take over the pagan festivals endeared to the people by tradition, and to give them a Christian significance. But, as a solar festival, Sunday was the sacred day of Mithra; and it is interesting to notice that since Mithra was addressed as  Dominus , ‘Lord,’ Sunday must have been ‘the Lord’s Day’ long before Christian times.… December 25th was the birthday of the sun-god, and particularly of Mithra, and was only taken over in the Fourth Century as the date, actually unknown, of the birth of Jesus.”

37.  The preceding five sentences are similar to a passage in “A Study of Mithraism,” pp. 222–223 in this volume.

38.  The preceding two paragraphs are similar to a passage in “A Study of Mithraism,” pp. 223–224 in this volume.

39.  The preceding four sentences are similar to a passage in “A Study of Mithraism,” p. 224 in this volume.

40.  The preceding two sentences are similar to a passage in “A Study of Mithraism,” p. 224 in this volume.

Source:  MLKP-MBU, Martin Luther King, Jr., Papers, 1954-1968, Howard Gotlieb Archival Research Center, Boston University, Boston, Mass.

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Berkley Center

Reflections on christianity and freedom.

By: William Inboden

December 17, 2012

Yet as a theological principle, Christianity’s emphasis on the interior and eternal dimensions of freedom establishes a foundation for some of the exterior and temporal dimensions of freedom, including freedom of conscience and freedom from religious coercion. Thus Christ’s famous command to “Render to Caesar the things that are Caesar’s, and to God the things that are God’s” (Mark 12:17) was not just a directive that his followers obey the civic authorities, but also a declaration distinguishing between the areas of life that Caesar was competent to rule in, and those he was not. The interior freedom promised by Christianity had at least an exterior implication.

Any inquiry into the relationship between Christianity and religious freedom soon encounters a paradox of history. Christianity has been associated with some of the most notorious episodes of religious intolerance in history, yet Christianity is also associated with some of the greatest advances of religious freedom in history. Indeed, it is these former instances that are often cited as examples of the alleged hypocrisy of Christianity: the Spanish Inquisition, the burning of Servetus in Geneva, the social constraints of Puritanism, and so on. But the accompanying historical record of the Christian tradition’s role in the realization and advance of religious liberty bears another witness. Indeed, perhaps it is this implicit (and sometimes explicit) expectation that the Christian faith support religious freedom that accounts for the severe judgments incurred when it has not. One way to view the unfolding of church history is as an ongoing interaction between the biblical principles described at the outset and the human experience. This historical drama in turn has produced some consequential figures who, in drawing on the theological resources of the Christian tradition during times of great tumult, laid key foundation stones in the development of religious liberty as a political right. Three of them, discussed below, are Martin Luther, Roger Williams, and Charles Malik.

Luther’s appearance in 1521 before the Diet of Worms is regarded by Protestants as a landmark theological moment, but it was also a landmark moment for religious liberty as well. The words of his famous refusal to recant his teachings and writings are instructive: “Unless I am convicted by Scripture and plain reason…my conscience is captive to the Word of God, I cannot and I will not recant anything, for to go against conscience is neither right nor safe.” While Luther’s primary concern was defending his theological convictions about salvation and ecclesial authority, the basis of his appeal was liberty of conscience – a precedent that countless other religious dissenters who followed would take as their lodestar. Luther soon applied this insight to his understanding of the very nature of religious faith. “Faith is a free work to which no one can be forced. It is a divine work in the spirit. Let alone then that outward force should compel or create it.” For Luther, his belief that Christian salvation began as a sovereign act of God led naturally to the conclusion that the State had no competence to interfere. To be sure, in practice Luther did not always honor the spirit or letter of these insights, but more important is the precedent he set for those who later did. Historian Roland Bainton has described religious liberty as one of the signature legacies of the Protestant Reformation. “The age of the Reformation prepared the way [for religious liberty] in the realm of fact by breaking the monopoly of a single confession, and in the realm of idea elaborated all of the salient concepts which in the West came into their own through the Enlightenment.”

One hundred years after Luther, a Cambridge graduate ordained as an Anglican minister named Roger Williams became disillusioned with what he believed to be the errors of Anglicanism and sought refuge in New England. Arriving in Boston in 1631, he soon began attracting many followers – and attracting the displeasure of the Puritan authorities – with his then-unusual views. He held that civil authorities had no authority in religious matters, and so could not require church attendance on the Sabbath or punish citizens for violating any of the first four commandments. For a Puritan society founded on the conviction that they had a national covenant with God, and that He would bless and provide for them only so long as the society stayed united and pure, such views were not only unsettling – they were seditious. After being rebuked by the Massachusetts Bay Colony authorities, Williams just became more radical. He soon began teaching that the King of England had no authority to grant the colony its charter in the first place, and charged the King with blasphemy for usurping the prerogatives of God. Not surprisingly, this upset the Puritan leaders even more; when they denounced Williams again, he responded by declaring all of their churches apostate. At their wits end, the Puritan authorities banished Williams from the province. He headed south in the dead of winter, depending on the care of Indians whom he had befriended previously, until he arrived in present-day Rhode Island and founded Providence. Williams by this time had come to embrace believer’s baptism, and in March of 1639, a man named Ezekiel Hollyman baptized Williams, who in turn baptized Hollyman and ten others to form the first Baptist church in America. From that point to his death, Williams was not a member of any particular church. As the eminent Puritan historian Edmund Morgan has described him, Williams was “a charming, sweet-tempered, winning man, courageous, selfless, God-intoxicated – and stubborn – the very soul of separation…[he] would separate not only from erroneous churches but also from everyone who would not denounce erroneous churches as confidently as he did…he could follow a belief to its conclusion with a passionate literalness that bordered on the ridiculous.” Eccentric and hyper-schismatic though he was, Williams’ distinction between civil and religious authority, his progressive relations with the Native Americans, and his resolute commitment to freedom of conscience all stand as admirable legacies.

If Roger Williams laid the groundwork for religious liberty to be realized in the eventual founding of the United States, three centuries later Charles Malik helped codify it as a right for the rest of the world. A Harvard philosophy professor, distinguished diplomat, and one of the main architects of the Universal Declaration of Human Rights (UDHR), Malik made a particular priority of ensuring that the UDHR include a protection of religious freedom. Malik’s own background as a Lebanese Christian who grew up amidst the multiple faiths of his homeland, including Sunni and Shi’a Muslims, Druze, and Christians, gave him a particularly acute firsthand appreciation for the importance of religious toleration. Indispensable to this, Malik believed, was the right not only to believe and practice one’s faith, but also to change it. Any restrictions on the right to leave one’s religion and adopt another (or none at all for that matter) amounted to an unconscionable interposition of the State between the human person and the transcendent. Accordingly the final wording of Article 18 of the UDHR bears Malik’s distinct imprint: “Everyone has the right to freedom of thought, conscience, and religion; this includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship, and observance.” As significant as the principle of religious liberty that Malik articulated was the foundation that he asserted. Human rights in general, and religious liberty in particular, he believed, were endowed in all human beings not by an abstract deity but by the “Lord of History” by which Malik meant the biblical God. He was clear that belief in this deity was not a prerequisite for having the right to religious liberty – thus his advocacy for the rights of all people – but in his mind this right had a transcendent grounding derived from the Christian faith.

Considered from the vantage point of history, the relationship between Christianity and religious freedom is not a mere set of abstraction ideational influences, but a demonstration of the role of individual Christians, attempting to be faithful to the implications of their faith in their own lives, yet with great consequence for the lives of others and for generations to come.

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Christianity is a global religion that started over two thousand years ago in the Middle East. It’s based on the teachings of Jesus Christ. Over time, it has grown to have billions of followers worldwide.

Christians believe that Jesus is the Son of God and the Savior of humanity. They follow the teachings in the Holy Bible, which is divided into two parts: the Old and New Testament.

Christians worship in churches, read the Bible, and participate in sacraments like baptism and communion. They celebrate holidays like Easter and Christmas.

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Christianity has many branches, including Catholicism, Orthodoxy, and Protestantism. Each has unique beliefs and practices, but all follow Jesus Christ.

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Origins of christianity, theological beliefs.

Central to Christianity is the belief in Jesus Christ’s sacrificial death and resurrection, which offers salvation and eternal life to believers. The Holy Trinity, comprising God the Father, Jesus the Son, and the Holy Spirit, is another fundamental doctrine. The Bible, divided into the Old and New Testaments, serves as the authoritative text.

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Christian denominations.

Christianity is not a monolithic religion but rather a complex tapestry of denominations, each with its unique interpretation of Christian doctrine. These include the Roman Catholic Church, the Eastern Orthodox Churches, and the Protestant Churches. Despite their differences in liturgy, hierarchy, and theology, all Christian denominations share a common belief in Jesus Christ as the Messiah and the concept of salvation through faith.

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(page 112) p. 112 Conclusion

• Published: September 2014
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Christianity has endured longer than the greatest empires and had more influence than the grandest cultural achievements. Its texts still shape lives and many of its institutions still function. The Conclusion shows that a major reason for this success is the religion’s variety and potential for adaptation. The confluences and divergences between Church, Biblical, and Mystical Christianity are one aspect of Christian history, their interrelations with varied social contexts the other. In our contemporary world, Christianity is as vibrant—and as deeply divided—as at any point in its history. Attempts to forge unity between its various parts have largely been abandoned. How will liberalism and popular participation develop Christianity in its third millennium?

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Essay on Christianity | Christianity Essay for Students and Children in English

February 14, 2024 by Prasanna

Essay on Christianity:  Christianity has become the most popular religion, with over 2 billion followers. When it has started, there were only a few people who practised this religion, but gradually it has become one of the greatest and the successful religion of all the time. It is considered as an Abrahamic means people who worship God of Abraham.

It is followed on the life and the teachings of Jesus, which are considered as the Son of God. It Is the world’s largest with around 2.4 billion followers in total as calculated in 2020. Jesus Christ-followers are known as Christians, and Jesus are referred to as the Christ here.

You can also find more  Essay Writing  articles on events, persons, sports, technology and many more.

Long and Short Essays on Christianity for Students and Kids in English

For reference, we provide students and children with essay samples on a long essay of 500 words and a short essay of 150 words on the topic “Christianity”.

Long Essay on Christianity 500 Words in English

Long Essay on Christianity is usually given to classes 7, 8, 9, and 10.

Christianity is a very diverse religion in terms of culture in the western and eastern branches. Jesus also called the son of God by its followers and the people who adore him. The logo of Jesus shows that he was suffered and died on a cross. There are four largest beaches of Christianity the people of the catholic church which is in the largest number that is 1.3 billion and occupies 50.1% of the total population Christians, Protestantism is in the second largest population that us 920 million which occupies 36.7% of the population of Christians, the eastern church occupies 240 million the total population and the last branch and the fourth branch is the oral orthodoxy which occupies 62 million people that is 11.9% in the total population of the Christians.

West Christianity remains the dominant religion as it occupies almost 70%, which are identified as Christians. Christianity and its culture are growing at a very rapid growth in Asia and Africa. Christians are often in some regions of East Asia, South Asia, North Asia and Middle east. They believe that God has sent Jesus as the messenger to save the world. They are monotheistic that is they believe in that there is one God and believe that it is consists of 3 parts that is the father which is God, the son of God and the spirit which is considered holy.

Christians believe that Jesus will return and that returning will be referred to as the resurrection of Jesus in the world. The Holy Bible, which guides Christians in how to live their life, have several pictures and Christians has told about the teachings of Jesus. And the cross is considered as the slogan of Christianity. The majority of Christians and news follow the old testament of the Bible, and also many other Christians follow the new testament. The Bible of Christian is a set of 66 books written by different authors, and the old testament refers to Judaism which includes the history of Jews, written specific laws and also in this the detailed lives of prophets are mentioned. The new testament was crafted and written after the death of Jesus.

The first four books are classified as and given the names of John, Luke, Mark and Matthew. Parables meaning short tales, including hidden messages, Jesus use this thing to teach people how to conduct their lives. Sone of the Jesus teachings includes that love you God, Some of the main principles in his teachings was to love God, love your enemies, don’t judge others, Forgive others, love your neighbour as yourself, ask for forgiveness from God for your sins and be a good human.

In his very popular speeches which are known as Sermon on the Mount, he explained many regulation and instructions for his followers. Many sects of Christianity has very distinctive opinions and worship in many different ways, but the prime thing for all the Christians are the teachings of Jesus.

Short Essay on Christianity 150 Words in English

Short Essay on Christianity is usually given to classes 1, 2, 3, 4, 5, and 6.

Jesus Christ was born in Bethlehem and was the founder of Christianity. The main scripture which was crafted is known as the Bible. The main communities in Christians are divided into three types that are Catholics, orthodox, protestants. The most prestigious and sacred symbol of Christians is the cross.

This religion is spread all over the world. Jesus has built this religion to give a path to the wanderers and people who are in search of peace and contentment. Giving charity to the needy ones is considered a special deed by humans, and everyone should do this according to the teachings of Jesus.

Sunday is considered as the holiest and purest day for Christians. The most important site for Christians is Jerusalem in the entire world as it is considered the purest place by Christians. Christians also believe that the world is created by God in the consecutive seven days.

10 Lines on Christianity in English

• Christianity is the popular religion.
• The Jesus of the teachings are compiled and mentioned in the Bible and are followed by all the Christians.
• Some important practices in Christianity include baptism, marriage rites, confession and religious education.
• There is also name a doctrine called trinity, which refers to the parts of his that God has three categories that are God, son of God and the holy spirit.
• Modern and Christian culture are very similar to each other.
• Christianity is considered the worlds largest religion.
• Bible is considered and believed as one of the most ancient and accurate scriptures of all the time.
• The first was constructed after 50 days of the death of Jesus.
• The two main festivals are Christmas and Easter.
• Christianity is considered that it has its origin from Israel.

FAQ’s on Christianity Essay

Question 1.  Whose teachings are followed by Christians?

Answer: Jesus Christ’s teachings are followed by Christians.

Question 2.  How many followers are there of Jesus Christ?

Answer: There are 2.4 billion followers of Jesus Christ which are spread all over the world.

Question 3.  Which thing is considered to be the most sacred in Christianity?

Answer: The cross has considered being the most sacred thing in Christianity.

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Follow C.S. LEWIS:

C. S. Lewis Essay Collection: Faith, Christianity and the Church

By C. S. Lewis

Description

The definitive collection of religious essays by C.S. Lewis, plus a selection of letters, brought together in a substantial paperback volume

As well as his many books, letters and poems, C.S. Lewis also wrote a great number of essays and shorter pieces on various subjects. He wrote extensively on Christian theology and the defence of faith, but also on various ethical issues and on the nature of literature and story-telling.

This second volume (of two) collects together all Lewis’s religious essays. Grouped together by topic, there are over 50 essays covering The Search for God, Aspects of Faith, The Christian in the World, The Church, and also a selection of his Letters on the subject of Christianity.

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Product details.

ISBN: 9780007136537

Imprint: HarperCollins

On Sale: 20/05/2002

List Price 14.99 GBP

BISAC1: Humanities / Christian spirituality & religious experience

BISAC2: Literature Studies / Prose: non-fiction

Home — Essay Samples — Religion — Christian Worldview — The Origin Of Christianity

The Origin of Christianity

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Published: Mar 18, 2021

Words: 2124 | Pages: 5 | 11 min read

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David French

The Christian Persecution Narrative Rings Hollow

By David French

Opinion Columnist

This June, I was invited on a friend’s podcast to answer a question I’ve been asked over and over again in the Trump era. Are Christians really persecuted in the United States of America? Millions of my fellow evangelicals believe we are, or they believe we’re one election away from a crackdown. This sense of dread and despair helps tie conservative Christians, people who center their lives on the church and the institutions of the church, to Donald Trump — the man they believe will fight to keep faith alive.

As I told my friend, the short answer is no, not by any meaningful historical definition of persecution. American Christians enjoy an immense amount of liberty and power.

But that’s not the only answer. American history tells the story of two competing factions that possess very different visions of the role of faith in American public life. Both of them torment each other, and both of them have made constitutional mistakes that have triggered deep cultural conflict.

One of the most valuable and humbling experiences in life is to experience an American community as part of the in-group and as part of the out-group. I spent most of my life living in the cultural and political center of American evangelical Christianity, but in the past nine years I’ve been relentlessly pushed to the periphery . The process has been painful. Even so, I’m grateful for my new perspective.

When you’re inside evangelicalism, Christian media is full of stories of Christians under threat — of universities discriminating against Christian student groups, of a Catholic foster care agency denied city contracts because of its stance on marriage or of churches that faced discriminatory treatment during Covid , when secular gatherings were often privileged over religious worship .

Combine those stories with the personal tales of Christians who faced death threats, intimidation and online harassment for their views, and it’s easy to tell a story of American backsliding — a nation that once respected or even revered Christianity now persecutes Christians. If the left is angry at conservatives for seeking the protection of a man like Trump, then it has only itself to blame.

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Overview Essay

Christianity and Ecology

Heather Eaton, St. Paul University

See also Ernst Conradie's article on Christianity and ecology in the Routledge Handbook of Religion and Ecology

Christians have been grappling with the ecological crisis for several decades, in many ways and in distinct contexts and traditions. Ecological issues have seeped into all aspects of Christian theologies, church leadership and practices, noting that Christianity must always be understood as diverse, with multiple historical and existing cultural traditions and challenges. The overall aims are to orient Christianity towards ecological sustainability, and to transform the traditions and practices. An ecological influence on Christian traditions is now worldwide and growing and is considered here under the rubric of ecotheology. There are countless people developing ecotheology across traditions and theological disciplines. A few will be mentioned throughout, noting there are many more.

Ecotheology is prominent in theological studies, seminaries, workshops, conferences and parishes. This work represents a significant range of perspectives, traditions and topics, as well as differing emphases on interpretation, ethics, leadership, ritual and social practices. Ecotheology, while confessional, provides critiques of Christianity as well as comprehensive reforms, generating constructive and creative transformations. These include assessments of biblical and other texts and teachings, and revisions of meaning on such themes as creation, revelation, redemption and soteriology. There are three prevalent methods: retrieval, such as the Earth Bible Project, (Norman Habel, Elaine Wainright, Vicky Balabanski); reinterpretation, such as expanding the precept of a ‘preferential option for the poor’ to include the Earth (Ivone Gebara, Leonardo Boff), and; reconstruction, such as with Process theology (John Cobb, Catherine Keller), ecological sin (Ecumenical Patriarch Bartholomew of Constantinople) and the renewal of creation theologies (Sallie MdFague, Jürgen Moltmann, John Haught, Elizabeth Johnson, Celia Deane-Drummond). There are deliberations on ecological hermeneutics (Ernst Conradie, Kim Yong Bok), ethics (James Nash, Larry Rasmussen, Sigurd Bergmann) ecojustice (Dieter Hessel, Cynthia Moe-Lobeda, Mary Grey, John Hart) and ecofeminism (Rosemary Radford Ruether, Gebara, Heather Eaton).  Rituals, symbols, and spiritual practices are being revised (Paul Santmire, Denis Edwards, Nancy Wright). There are reflections on cosmology, science and worldviews (Thomas Berry, Ian Barbour, Charles Birch, Anne Primavesi, Ilia Delio), as well as religiously motivated activism against local ecological deterioration. Ecotheology crosses into systematics, ethics, history, biblical studies, rituals and liturgies, and spirituality, and spans the diversity of Christianities. Ecotheology is a fertile field of study in theology and Process thought, feminist analyses, Black, Mujerista and Ecowomanist theologies, postcolonial and animal studies, and other topics and approaches.  Ecotheology is vast in scope and includes revitalizations of all these aspects, and often has an emphasis on justice, and social, political and ecological ethics.

Ecotheologies may accentuate either the ecological or theological aspects, and unites around goals of connecting Christianity with nature, promoting constructive human-Earth relations, and resisting ecological decline.  As a whole ecotheology represents significant developments in, and renewal of, Christian thought, worldviews, and practices. The consequences are both comprehensive reforms of Christianity, as well as new expressions, noting that experiences and interpretations of adherents vary widely as does the variance between beliefs and actions, and principles and practices. Distinct approaches have been developed in Catholic, Anglican, Reformed, United, Evangelical, Eastern and Greek Orthodox, Methodist, Lutheran and more, and these are further differentiated in countries and contexts.  In fact, within the spectrum of Christianity all the major ecclesial traditions are involved. In addition, there is a range of traditionalist, reformist, progressive and radical.  Regardless of the diversity, from the 1970’s to the present, the force and flourishing of ecotheology is astounding. 

Challenges and contributions

Several challenges and contributions occur at the intersection of Christianity and ecology. These can be internal to theology, on how theology engages with other religions and disciplines, or how to relate to global diversity, or respond to the complexity of ecological issues.  Examples of each are given, noting that work in ecotheology is extensive, and is making contributions to all of these topics.

Early publications stressed an urgency to respond to ecological issues  as well as to address prevalent, albeit simplistic, claims against Christianity, such as the in infamous essay by Lynn White suggesting that Christianity’s devaluation of nature is a cause of the ecological crisis. [i]    Of course, there is no direct cause and effect between Christianity and ecological disregard.  Also, many other factors, such as economics and capitalism, and the lack of ecological literacy, have created the cultural conditions for ecological crises to develop.  Nonetheless, ecotheologians reexamined the worldview and basic values ingrained in Eurowestern consciousness and Christian theological presuppositions. They engaged in extensive ideological excavation of the ideals and theories embedded in the worldview(s) that have led to pervasive and unfettered ecological decline in Christian-influenced cultures. For example, they had to address the historical, and contemporary, Christian anthropocentrism, an emphasis on humanity’s transcendence over the natural world, and the claims nature was void of divine presence. Throughout much of Christian history is the idea that the natural world is fallen, corrupt, imperfect or irrelevant. The result is death. Humans must then be saved, redeemed or restored from nature, with a promise of eternal life.  Although each religious worldview has some perception that life does not end with death, the Christian tradition has potent otherworldly imagery that has both depreciated Earth life and supported notions that salvation means from this world . This led ecotheologians to criticize otherworldly interpretations of redemption, salvation, and resurrection. Dualist imagery, which was operative across all Christian traditions -  heaven/earth, spirit/matter, culture/nature, mind/body, men/women, divine/demonic – was excavated and exposed, and assessed as neither accurate nor informative. Christian worldviews were rethought at a foundational level.

Other challenges concerning beliefs around Christologies, a closed canon, biblical inerrancy, and Christian imperialism and colonialism also had to be addressed. It became clear that Christianity, as with all religious views, must remain fluid, attentive to presuppositions, values, orientation and impact. Religions should be supple, receptive to new insights, and able to abandon out-dated or unworkable beliefs, interpretations and dogmas in order to be relevant to the exigences of the era.

All this work is part of the critique and internal reformation of aspects of the Christian traditions.  It sparked intense re-evaluations of Christian thought, with different emphases according to the tradition, context and operative beliefs. These intro- and retrospections have resulted in the retrieval of texts and teachings that connect the natural world to divine presence, and in multiple ways. Revising elements of Christianity, and encouraging Christians to participate, should be seen as a rapid yet deep and ongoing transformation, in response to increasing and complex ecological issues. 

Developments in Christian ethics also represents both challenges and contributions. The challenges are how to include ecological concerns in customary approaches to ethics, and/or to expand approaches to ethics to be responsive. For example, feminist ethics became influenced by ecofeminism, and social justice discourses were transformed by global efforts in ecojustice, environmental racism, climate justice and ecological activism. Issues and analyses of inequality, discriminations, economic exploitation, structural violence and systemic domination were expanded to include ecological aspects, and in turn influenced a range of Christian ethics and appeals for ecological and social justice.  

It is important to note that Christian ecotheology is developing as other disciplines are being pressured to be ecologically relevant. New knowledge from sciences, reports about climate instability, the state of ocean life, deforestations, extinctions, water quality, plastics, and myriad ecological deteriorations is emerging constantly, and requiring responses. Christianity, among other disciplines and religions, had to undergo an ecological conversion.

Other challenges and contributions come from collaborations with the emerging field of religion and ecology, which is occurring in tandem with Christian ecotheology. Today, the alliance of religion and ecology is a multifaceted global agenda, and countless programs. The Forum on Religion and Ecology has been a leader and supporter of many initiatives. Most religions have engaged in similar reconstructions as has Christianity. The collaborative efforts across religious traditions evokes questions about the nature of religion, religious epistemologies, sensibilities, orientation and sources, and the importance of theories of lived and critical religions. Challenges exist, at times, when ecotheologians enter the field of religion and ecology, as theology tends to overlook other religions, including the histories, diversities and complexities. In general, theology operates with deficient theories of religion and epistemology.  Thus, at times there is an uneasy placement of ecotheology within academic spheres of religion and ecology.  However, while some streams of eco-Christianity remain in traditional boundaries, others venture into the field of religion and ecology and embrace new questions and insights. The dialogues between ecotheology and the field of religion and ecology are important, albeit distinct depending on competence, experience and interest in these more comprehensive frameworks.

For example, every religion and culture present a creation or origin story which provides meaning and orientation to human life and fulfills the need to grapple with the perennial questions of time, space, origins and destiny. Such stories are usually longstanding and may have lost their relevance or effectiveness in the face of new knowledge, global exchanges, or the plurality of viewpoints. Christianity has examined the biblical origin story and reflected on various meanings of the role of humanity as ecological steward, gardener, or Earth-keeper rather than as having dominion. Religious traditions have been challenged by discoveries from sciences about Earth origins, biospheric development, and the evolution of life, as well as the processes of the universe out of which emerged the solar system and planet Earth.  Some Christian traditions have integrated evolutionary biology and cosmology into a new understanding of ‘origins’.  

There are several other noteworthy challenges that pertain to religions engaging on ecological issues.  One is the radical diversity and plurality of cultures, views, values and beliefs.  How do we assess these? For example, the social construction of nature is contested.  Is a forest a sacred grove, an ecosystem, animal habitat, lumber, real estate, or an eco-tourism destination? Is the natural world a set of resources with instrumental value or a living community with intrinsic value?  A great deal depends on the answer, and yet an ecological sustainable vision is imperative. However, which vision? In whose interests?  How can a community decide which vision to embrace?  What vision will inspire? There are diverse and competing visions, and the processes of change from one to another are not straightforward.  It is crucial to embrace radical diversity and plurality and unity: an ecological vision with agreed values, ethical principles and cooperative actions.

A connected challenge is that some problems cannot be grappled with contextually, as they are global in scope and/or the administrators are trans or multinational.  Some pertinent concerns are climate change, international land grabs, corporate rights on fresh water sources or icebergs, energy (transnational pipelines), mining privileges, food insecurities, corporate ownership of food, environmental refugees (who surpass political refugees), environmental illnesses, and more. These issues require several disciplines to understand and cross many contexts.  They are global, local and contextual realities. The term ‘global issues’ is too vague, and contextual is inaccurate, resulting in additional challenges for a robust ecotheology to address. 

The last challenge to be mentioned is that a correlation between Christian-influenced cultures and ecological exploitation, extractive economies, extreme consumption, and climate emissions is evident. In tandem, Christian bodies have done little to restrain deforestation, species extinction, water contamination, and so on. There are tensions between ecotheology from the global South, where poverty, ecological decline, and often political instability are intense, and that of the affluent post-industrialized, high consumer and waste production regions. Questions arise as to the key priorities, and the fundamental global inequities around ecological resources, access, ownership and decline. These cultural, denominational and theological divergences can be a call to greater equality and justice and cooperation, and/or a distraction to an overall agreement that Christians need to address ecological issues locally, nationally and internationally.  Planetary solidarity is becoming a prophetic call.

Countless contributions around Christianity and ecology are effective and active in their communities. At the local levels there are innumerable contributions of conferences, workshops, retreat centres, and church groups addressing everything from the range of ecotheology topics to public policy on waste, water, transportation, and climate activism.  At the national level, many denominations and theological organizations have incorporated forms of Earth ministries, Earth-keeping, stewardship, climate justice and more into their national policies.

Internationally, The World Council of Churches and their initiative of Justice, Peace and Integrity of Creation (JPIC), has provided leadership and sustained programs in many Christian traditions, countless contexts and on multiple issues for decades. The importance of connecting Justice, Peace and the Integrity of Creation has been recognized worldwide, and has opened possibilities of working locally, with Indigenous peoples for example, of opening national offices, and devising international campaigns on climate justice, nonviolence, and poverty. Another important contribution is the document, Laudato Si: On Care of Our Common Home, from the Catholic Institutional church, released in 2015, as part of the Catholic social teaching encyclicals.  It is a comprehensive overview of the need to connect integral ecology to peace, justice, education and governance, as well as to understand the mechanisms that create poverty, ecological ruin and social injustices.  This document has resonance around the world, within multiple Christian traditions and with other religions. These speak to the need for programs and visions that are sufficiently clear yet open-ended to encourage creativity, participation and action. There are multiple robust efforts addressing religion and ecology from diverse organizations, such as The Earth Charter, Alliance of Religion and Conservation, the National Religious Partnership for the Environment, The Parliament of Religions of the World, United Nations Environment Program, World Wildlife Fund, Earth Democracy, Global Peace Initiative of Women, and more, and each encourages collaboration.

There is no doubt that the field of Christianity and ecology, representing efforts of all kinds, is a much-needed response to the ecological challenges of this era and for the future.  The internal challenges to Christianity have been somewhat replaced with an engagement with ecological issues. This means that Christianity - adherents, churches, theological schools, retreat centres, national offices – has many options, and places of transformation. While some issues are local, others relate to ecosystems and bioregions, or are planetary, such as climate instability. This supports the need to collaborate across regions, religions and disciplines. Christianity is a religion: a worldview offering meaning and orientation, as well as a political, economic and ethical force. Christian themes of revelation, liberation and solidarity are compelling for ecological concerns.  Human experiences of wonder, humility, grace and gratitude are of utmost importance, as are the ethics of equality, resistance and sacrifice.  The commitments of justice, flourishing, equality, preferential option for the Earth, and the goodness of creation can be integrated deeply, and be a transformative power. It can take the form of ritual, education, persuasion, policymaking, activism and resistance. Prophetic voices are needed. The conviction of the centrality of love, hope, faith, and an ever-renewing spirit provide energy and inspiration, and at times consolation.

Some consider this era to be a new religious moment.  Not only is the ecological crisis provoking concern, new thinking, social engagement and cross-sector collaboration.  It is evident that there is a need for global commitments to ecologically sustainable communities, and ones that will preserve the elegance and beauty of the whole Earth community. Thomas Berry, a Catholic priest and historian of religions, addressed the question of vision.  Much of his work was an inquiry into what could be an adequate, ecological, and spiritual vision.  For Berry, it must comprise a sufficiently broad horizon commensurate with scientific knowledge of the emergent universe, of time, space and Earth dynamics, incorporate a suitable grasp of the histories and complexities of religions, be ecologically literate, and deeply inspiring.  Such a vision must give humanity a way to live within the rhythms and limits of the natural world, and as a member of this Earth community.  The insights about the origins and developments of the universe, the emergence and dynamics of evolution, and Earth’s integrated and entangled processes reveal how embedded humans are in what Christians can refer to as the deep incarnation.  For some this knowledge, perspective and vision offers the most power and promise for an overall orientation for a viable future.

Lynn White,(1967), The Historical Roots of our Ecologic Crisis,” Science (155: 1203-1207.

Christian Faith: Ancient Religion Essay

• To find inspiration for your paper and overcome writer’s block
• As a source of information (ensure proper referencing)
• As a template for you assignment

Christianity is one of the many religions that exist in the world today. In addition, it is among ancient religions that were developed by patriarchs. It is largely based on the teachings and life of Jesus Christ. The events and teachings of Christ are depicted in the New Testament. As the world’s largest religion, Christianity has, and continues to influence the lives of many people around the world. The Christian faith has several beliefs and doctrines that are meant to influence people into living authentic lives. For example, ity teaches that Jesus is the son of God, he is the way to salvation, and he was sent by God (the Father) to save the world from sin. In addition, it has several precepts that form its foundation as both a religion and way of life. Examples of core Christian teachings include forgiveness, peace, love, salvation, resurrection, belief in Jesus Christ, the second coming of Christ, and worship.

Things that appeal to me about the Christian faith include the teachings on love, sacrifice, hope, salvation, ad peace. All the teachings of Christianity are based on one major precept: love. In all his teachings, Jesus maintained the importance of loving both God and fellow humans. Love is a force that is capable of transforming people, communities, nations, and the world. Christians are always reminded that love is the greatest responsibility that God gave man when he created Adam and Eve and put them in the Garden of Eden. Jesus taught that love was the greatest commandment that God gave humans.

Through loving God, believers prepare themselves to love other humans despite their religious beliefs. Another precept is sacrifice. According to the Christian faith, God sacrificed Jesus for the sake of humanity. This was an overt expression of love. On the other hand, Christ sacrificed his life by suffering on the cross in order to save humanity. This teaching is very important because humans are required to make sacrifices in their everyday lives for the sake of other people.

On the other hand, Christianity gives hope to its followers by teaching that there will be an afterlife. This gives hope to followers because they live knowing that their good deeds will be rewarded in another life. Hope is a very important aspect of human life because it strengthens, motivates, and energizes people to do good deeds. In addition, the teaching on salvation gives life a purpose. Christians live their lives with the knowledge that the afterlife will give more happiness and fulfillment.

Finally, the Christian faith advocates for peace and coexistence among people. Jesus taught that it was important to love one’s enemies and avoid retaliation. In addition, he taught about the importance of forgiveness. Forgiveness is a core Christian teaching and belief that is a sure way to peace. With war and turmoil prevailing in today’s world, the teaching would go a long way in promoting peaceful coexistence in the world. Jesus taught that peacemakers are blessed and worthy in the presence of God.

Christianity lauds the importance of peace and forgiveness as requisites for an authentic life. Jesus proclaimed that he had given peace to his disciples after his resurrection. Christianity’s teaching on peace is based on the work that the Holy Spirit does through believers who transform the world. Christians have worked hard to bring peace in the world through promoting their teachings.

• Catholic Social Teaching Program
• The Latter Day Saint Movement
• Self-Forgiveness: The Step Child of Forgiveness Research
• Rene Descartes: A Brief Perspective
• Human Rights: Humanitarian Intervention
• Religion: Ecological Spirituality in Cross-Cultural Perspective
• Hell Debate in the Scripture
• The Status of Animals in Religion
• Ludwig Feuerbach on Religion as a 'Projection'
• Politics and Religion Interdependence
• Chicago (A-D)
• Chicago (N-B)

IvyPanda. (2020, May 13). Christian Faith: Ancient Religion. https://ivypanda.com/essays/christian-faith/

"Christian Faith: Ancient Religion." IvyPanda , 13 May 2020, ivypanda.com/essays/christian-faith/.

IvyPanda . (2020) 'Christian Faith: Ancient Religion'. 13 May.

IvyPanda . 2020. "Christian Faith: Ancient Religion." May 13, 2020. https://ivypanda.com/essays/christian-faith/.

1. IvyPanda . "Christian Faith: Ancient Religion." May 13, 2020. https://ivypanda.com/essays/christian-faith/.

Bibliography

IvyPanda . "Christian Faith: Ancient Religion." May 13, 2020. https://ivypanda.com/essays/christian-faith/.