Not all denominations or sects of Christianity believe the doctrines, etc. that are posted here and some may even be opposed to some of the theology represented here. Holy Grail. How at the Castle of Corbin a Maiden Bare in the Sangreal and Foretold the Achievements of Galahad: illustration by Arthur Rackham, 1917 The Holy Grail is a dish, plate, stone, or cup that is part of an important theme of Arthurian literature.
A grail, wondrous but not explicitly holy, first appears in Perceval le Gallois, an unfinished romance by Chrétien de Troyes:[1] it is a processional salver used to serve at a feast. Chrétien's story attracted many continuators, translators and interpreters in the later 12th and early 13th centuries, including Wolfram von Eschenbach, who makes the grail a great precious stone that fell from the sky. Origins[edit] The Grail was considered a bowl or dish when first described by Chrétien de Troyes. Beginnings in literature[edit] Chrétien de Troyes[edit] Chrétien refers to his object not as "The Grail" but as "a grail" (un graal), showing the word was used, in its earliest literary context, as a common noun.
Robert de Boron[edit] Early forms[edit] Blood of Christ. Blood of Christ in Christian theology refers to (a) the physical blood actually shed by Jesus Christ from the foreskin and later on the Cross, and the salvation which Christianity teaches was accomplished thereby; and (b) the sacramental blood present in the Eucharist, which is considered by Catholic, Orthodox, Anglican, and Lutheran Christians to be the same blood of Christ shed on the Cross. The Catholic Church, Eastern Orthodox churches, the Oriental Orthodox churches, the Assyrian Church of the East, and Lutherans, together with some Anglicans, believe in the Real Presence of Christ in the Eucharist. The Catholic Church uses the term "Transubstantiation" to describe the change of the bread and wine into the body and blood of Christ. Eastern Orthodox too have authoritatively used the same term to describe the change, as in The Longer Catechism of The Orthodox, Catholic, Eastern Church[1] and in the decrees of the 1672 Synod of Jerusalem.[2] History[edit] Theology[edit] Let us pray.
Jesus. Central figure of Christianity Name Naming conventions A typical Jew in Jesus' time had only one name, sometimes followed by the phrase "son of [father's name]", or the individual's hometown.[28] Thus, in the New Testament, Jesus is commonly referred to as "Jesus of Nazareth". [k] Jesus' neighbors in Nazareth referred to him as "the carpenter, the son of Mary and brother of James and Joses and Judas and Simon", "the carpenter's son", or "Joseph's son"; in the Gospel of John, the disciple Philip refers to him as "Jesus son of Joseph from Nazareth". Etymology The English name Jesus, from Greek Iēsous, is a rendering of Joshua (Hebrew Yehoshua, later Yeshua), and was not uncommon in Judea at the time of the birth of Jesus.
Jesus Christ Christians of the time designated Jesus as "the Christ" because they believed him to be the messiah, whose arrival is prophesied in the Hebrew Bible and Old Testament. Life and teachings in the New Testament Canonical gospels Authorship, date, and reliability Sources. Nativity of Jesus. The Nativity of Jesus, also The Nativity, refers to the accounts of the birth of Jesus, primarily based on the two accounts in the gospels of Luke and Matthew, and secondarily on some apocryphal texts. The canonical gospels of Luke and Matthew both describe Jesus as born in Bethlehem in Judea, to a virgin mother. In the Gospel of Luke account, Joseph and Mary travel from Nazareth to Bethlehem for the census, and Jesus is born there and laid in a manger.[1] Angels proclaim him a savior for all people, and shepherds come to adore him. In the Matthew account, astronomers follow a star to Bethlehem to bring gifts to Jesus, born the King of the Jews.
King Herod orders the massacre of all the boys less than two years old in Bethlehem, but the family flees to Egypt and later settles in Nazareth. Canonical gospels[edit] The accounts of the Nativity of Jesus in the New Testament appear in two of the four Canonical Gospels, namely the Gospel of Luke and the Gospel of Matthew. Gospel of Luke[edit] Jesus' Name doctrine. Jesus' Name Doctrine is a nontrinitarian theology, characterised by a belief that baptism must be performed only "in the name of Jesus Christ", rather than the more common Trinitarian formula "in the name of the Father, and of the Son, and of the Holy Spirit". Adherents of the doctrine are sometimes referred to as Jesus-Only, but Oneness Pentecostals prefer the phrase Jesus' Name.
Pentecostal historian Bernie L. Wade generally considers the reference "Jesus-Only" as a slur.[1] Baptism[edit] Holders of the Jesus' Name doctrine assert that "in the name of Jesus Christ" is the only valid formula for baptism, and that baptism "in the name of the Father, and of the Son, and of the Holy Spirit" is invalid because Father, Son, and Holy Spirit are not names but titles.[2] The latter form of baptism being performed by most Christians. Views[edit] The views of mainstream Christianity to Jesus' Name baptism is varied. Adherents[edit] See also[edit] References[edit] External links[edit] Oneness vs. Passion (Christianity) In Christianity, the Passion (translation of Greek πάσχειν paschein, 'to suffer'[1][2]) is the short final period in the life of Jesus covering his visit to Jerusalem and leading to his execution by crucifixion, an event central to Christian beliefs.
It begins with his triumphal entry into Jerusalem and includes his Last Supper, Agony in the Garden and his arrest and trial. Those parts of the four Gospels that describe these events, as well as the non-canonical Gospel of Peter, are known as the "Passion narratives". In the liturgical calendar, the Passion is commemorated in Holy Week, beginning on Palm Sunday and ending on Easter Saturday.
The word passion has since taken on a more general application and now may also apply to accounts of the suffering and death of Christian martyrs, sometimes using the Latin form passio. The accounts of the Passion are found in the four canonical gospels, Matthew, Mark, Luke and John. The events include: Hypostatic union. The First Council of Ephesus recognised this doctrine and affirmed its importance, stating that the humanity and divinity of Christ are made one according to nature and hypostasis in the Logos.
Hypostasis[edit] Hypostasis had come into use as a technical term prior to the Christological debates of the late fourth and fifth centuries. Before there were Christians, the word was used in Greek philosophy, primarily in Stoicism.[4][5] Hypostasis had some use in the New Testament that reflect the later, technical understanding of the word; especially Hebrews 1:3. Although it can be rendered literally as "substance" this has been a cause of some confusion[6] so it is now often translated "subsistence". It denotes an actual, concrete existence, in contrast with abstract categories such as Platonic ideals.
Through history[edit] As the precise nature of this union is held to defy finite human comprehension, the hypostatic union is also referred to by the alternative term "mystical union. " Christ's agony at Gethsemane. Christ on the Mount of Olives Christ's agony at Gethsemane is a passage in the Gospel of Luke (22:43–44), describing a prayer of Jesus, after which he receives strength from an angel, on the Mount of Olives prior to his betrayal and arrest. It is one of several passages which appear in the New Testament, but is absent in many of the earlier manuscripts. The situation of Jesus, prior to the completion of his ministry, begging weakness to God to perform the difficult task has been compared to Exodus 3, wherein the prophet Moses speaks to God and pleads weakness when told to confront Pharaoh.[1] The authenticity of the passage has been disputed by scholars since the second half of the 19th century.
Text[edit] Greek ὤφθη δὲ αὐτῷ ἄγγελος ἀπ' οὐρανοῦ ἐνισχύων αὐτὸν. καὶ γενόμενος ἐν ἀγωνίᾳ ἐκτενέστερον προσηύχετο. ἐγένετο δὲ ὁ ἱδρὼς αὐτοῦ ὡσεὶ θρόμβοι αἵματος καταβαίνοντες ἐπὶ τὴν γῆν. Translation (RSV) And there appeared to him an angel from heaven, strengthening him. Manuscript evidence[edit] Faith. Etymology[edit] The English word is thought to date from 1200–50, from the Middle English feith, via Anglo-French fed, Old French feid, feit from Latin fidem, accusative of fidēs (trust), akin to fīdere (to trust).[7] Religions[edit] Bahá'í Faith[edit] In the Bahá'í Faith, faith is ultimately the acceptance of the divine authority of the Manifestations of God.[8] In the religion's view, faith and knowledge are both required for spiritual growth.[8] Faith involves more than outward obedience to this authority, but also must be based on a deep personal understanding of religious teachings.[8] By faith is meant, first, conscious knowledge, and second, the practice of good deeds.[9] Buddhism[edit] Faith (Pali: Saddhā, Sanskrit: Śraddhā) is an important constituent element of the teachings of Gautama Buddha— in both the Theravada and the Mahayana traditions.
A conviction that something isa determination to accomplish one's goalsa sense of joy deriving from the other two Christianity[edit] Glossolalia. Icon depicting apostles & the Theotokos filled with the Holy Spirit (notice fire symbol above their heads.) Glossolalia, often understood among Protestant Christians as speaking in tongues, is the fluid vocalizing of speech-like syllables that lack any readily comprehended meaning, in some cases as part of religious practice.[1] Some consider it as a part of a sacred language.
It is a common practice amongst Pentecostal and Charismatic Christianity. Glossolalia also sometimes refers to xenoglossy, the putative speaking of a natural language previously unknown to the speaker. Etymology[edit] "Glossolalia" is constructed from the Greek word γλωσσολαλία, itself a compound of the words γλῶσσα (glossa), meaning "tongue" or "language"[2] and λαλέω (laleō), "to speak, talk, chat, prattle, or to make a sound".[3] The Greek expression (in various forms) appears in the New Testament in the books of Acts and First Corinthians. Linguistics[edit] In 1972, William J. Glossolalia in Christianity[edit] Atonement in Christianity. In theology, atonement is a doctrine that describes how human beings can be reconciled to God.[1] In western Christian theology the atonement refers to the forgiving or pardoning of sin through the death and resurrection of Jesus Christ,[2] which made possible the reconciliation between God and His creation.
Within Christianity there are, historically, three[3] or four[4] main theories for how such atonement might work: There are other theories of atonement, but the above are the main ones. Other theories include recapitulation theory, the "shared atonement" theory[5] and scapegoat theory. The earliest explanation for how the atonement works is nowadays often called the moral influence theory. In this view the core of Christianity is positive moral change, and the purpose of everything Jesus did was to lead humans toward that moral change. Compatibility of differing theories[edit] Others say that some models of the atonement naturally exclude each other. Confusion of terms[edit] Satisfaction theory of atonement. Development of the theory[edit] The classic Anselmian formulation of the satisfaction view should be distinguished from penal substitution. Both are forms of satisfaction theory in that they speak of how Christ's death was satisfactory, but penal substitution and Anselmian satisfaction offer different understandings of how Christ's death was satisfactory.
Anselm speaks of human sin as defrauding God of the honour he is due. Christ's death, the ultimate act of obedience, brings God great honour. As it was beyond the call of duty for Christ, it is more honour than he was obliged to give. Another distinction must be made between penal substitution (Christ punished instead of us) and substitutionary atonement (Christ suffers for us). Augustine teaches substitutionary atonement. St. St. Instead, Anselm suggested that we owe God a debt of honor: "This is the debt which man and angel owe to God, and no one who pays this debt commits sin; but every one who does not pay it sins. St. St. St. Christus Victor. The term Christus Victor refers to a Christian understanding of the atonement which views Christ's death as the means by which the powers of evil, which held humankind under their dominion, were defeated.[1] It is a model of the atonement that is dated to the Church Fathers,[2] and it, or the related ransom theory, was the dominant theory of the atonement for a thousand years, until it was removed in the West by the eleventh-century Archbishop of Canterbury, Anselm, and replaced with his "satisfaction" model.[2] The term comes from the title of Gustaf Aulén's groundbreaking book, first published in 1931 and translated in English by Gabriel Hebert, in which he drew attention back to this classic early Church understanding of the atonement.[3] Gustav Aulén writes in description of Christus Victor, "the work of Christ is first and foremost a victory over the powers which hold mankind in bondage: sin, death, and the devil.
"[3]:p.20 Aulen's book, Christus Victor[edit] Atonement theories[edit] Penal substitution. Sanctification. Sanctification is the act or process of acquiring sanctity, of being made or becoming holy.[1] "Sanctity" is an ancient concept widespread among religions, a property of a thing or person sacred or set apart within the religion, from temple vessels to days of the week, to a human believer who achieves this state. To sanctify is literally "to set apart for special use or purpose", figuratively "to make holy or sacred", and etymologically from the Latin verb sanctificare which in turn is from sanctus "holy" and facere "to make".
Christianity[edit] In the various branches of Christianity sanctification usually refers to a person becoming holy, with the details differing in different branches. Trinitarian[edit] Anglicanism[edit] Calvinism[edit] Calvinist and Evangelical theologians interpret sanctification as the process of being made holy only through the merits and justification of Jesus Christ through the work of the Holy Spirit. Eastern Orthodoxy[edit] Lutheranism[edit] Methodism[edit] Ransom theory of atonement. The ransom theory of atonement is one of the main doctrines in western Christian theology relating to the meaning and effect of the death of Jesus Christ.
The first major theory of the atonement, the ransom theory of atonement originated in the early Church, particularly in the work of Origen. The theory teaches that the death of Christ was a ransom sacrifice, usually said to have been paid to Satan, in some views paid to God the Father, in satisfaction for the bondage and debt on the souls of humanity as a result of inherited sin. Theological views of the Ransom[edit] The Ransom View can be summarized it as follows: Essentially, this theory claimed that Adam and Eve sold humanity over to the Devil at the time of the Fall; hence, justice required that God pay the Devil a ransom to free us from the Devil's clutches. St. Today, the ransom view of atonement is not widely accepted in the West, except by some Anabaptist peace churches and a few theologians in the Word of Faith movement. Theology. Existence of God. Conceptions of God. Godhead in Christianity. Nontrinitarianism.
God in Abrahamic religions. God in Christianity. Trinity. Holy Spirit (Christianity) God the Son. Incarnation (Christianity) Pre-existence of Christ. God the Father. Divine simplicity. Biblical infallibility. Biblical inspiration. Biblical inerrancy. Jehovah. Names of God. Omnipresence. Heaven. Problem of religious language. Apophatic theology. Revelation. Will of God. God. Attributes of God in Christianity. Spirit. Monotheism. Polytheism. Omniscience. Christian theology. Omnipotence. Right hand of God. Archangel.
Omnibenevolence. Christian Church. Anglican Communion. One true church. Invisible church. Sacrament. Church visible. Sons of God. Christology. Theotokos. Roman Catholic Mariology. Veneration of Mary in Roman Catholicism. Annunciation. Perpetual virginity of Mary. Immaculate Conception. Doctrine. Curse of Ham. Fallen angel. Devil. War in Heaven. Satan. The world, the flesh, and the devil. Antediluvian. Noah's Ark. Genesis flood narrative.
Divinity. Daniel in the lions' den. Divine grace. Brotherly love (philosophy) Eschatology. Resurrection of the dead. Second Coming. Four Horsemen of the Apocalypse. The beast (Revelation) Armageddon. Abomination of desolation. Son of perdition. Two witnesses. Seven seals. Whore of Babylon. Antichrist. Last Judgment. Rapture. Christian mortalism. Second Coming. Universal resurrection. Resurrection of the dead. New Jerusalem.