South (Africa, Asia, Latin America, and Oceania). Chapter 7 describes the dramatically different experiences of Christians around the world today. Some Christians are persecuted; others are persecutors. Some Christians are wealthy; many are poor. In some regions Christianity is growing; elsewhere it is in decline. Despite all of these differences, most Christians continue to see themselves as members of one religion. Chapter 8 explores this sense of Christian connectedness, describing what most Christians hold in common while also reflecting on a variety of religious challenges that Christianity is currently facing as a global movement. The Conclusion returns to the main question of the book and argues that Christianity today is what it has been throughout its long history: a religion that is still in the process of forming and reforming itself in response to changing circumstances and in light of its memory of Jesus.
Notes
1 1 Adolph Harnack, What Is Christianity? translated by Thomas Bailey Saunders (New York: Harper and Row, 1957), p. 112. Harnack’s lectures were originally published in German in 1900 under the title Das Wesen des Christentums, which could literally be translated as “The Essence of Christianity.” They were published in English in 1902 using the present title.
2 2 Professors of Germany, “To the Civilized World,” The North American Review 210:756 (August 1919), pp. 284–287, https://www.jstor.org/stable/pdf/25122278.pdf?acceptTC=true (accessed September 8, 2020).
3 3 The demographic information included in this book represents the author’s best estimates based on a variety of sources. The most complete and reliable source of information is the World Christian Database (https://www.worldchristiandatabase.org) and it has been consulted frequently. The numbers used here are not, however, taken directly from the WCD. They have sometimes been adjusted based on other information (from, for example, the United Nations or different national census figures) and the reporting categories differ from those of the WCD. Numbers in this book have been consistently rounded off to reflect that they are indeed estimates and not actual headcounts of Christians in different traditions, nations, or regions of the world. The goal has been to include all people who self-identify as Christian wherever they may live and whatever they may believe.
1 Christian Beginnings
The religion called Christianity did not spring into existence with its identity already fully developed and finalized. At first, Christians did not even know what to call themselves. The New Testament book of Acts refers to them simply as “followers of the Way” and infers that the term “Christians” was first used by others, possibly as a derogatory means of distinguishing disciples of Christ from other kinds of Jews. What seems clear is that Jesus had a powerful impact on his closest friends and associates and that those allies were able to communicate their enthusiasm about Jesus to others. In a sense, Christianity began as something like a fan club for Jesus. This is not meant as criticism, but merely as description. A fan club is held together by its devotion to a person, not by the ideas or ideals that demarcate its identity. Earliest Christianity was indeed something like a fan club: it was a movement of devotion to Jesus long before it developed a clear and distinct sense of its own religious identity.
Religious identity is a group phenomenon. Everyone has their own spiritual sense of who they are, but religions are bigger than any one individual. A religion is a community that a person joins, or is born into, that connects participants with the divine (or more generally with “the transcendent”) and provides guidance for the journey of life. Religions are not meant to be easily modified to conform to one’s wishes; indeed, few people want their religion to be pliable and undemanding. Religions are instead expected to provide a standard to which individuals conform, an ideal worthy of utmost human effort. People change their lives to fit their religion, not the other way around.
Religious identity consists of the beliefs, actions, values, personality traits, affectivities, and organizational structures that a religious community champions and shares with others. This does not mean that every member of the group agrees about everything. No group of people is ever that uniform. What it does mean is that members of the group hold enough things more-or-less in common that they feel a sense of belonging together. They recognize each other as family. They understand how people in the group think and know how members of the group feel about themselves, about others, and about the things they hold sacred.
When Christianity first began, it had not yet figured out its own religious identity. Christians weren’t fully sure what they believed or didn’t believe as a group, and there were no fixed rules about who belonged or didn’t belong. There was as yet neither a New Testament nor a church hierarchy to supply answers. They had the Hebrew scriptures, but they were not quite sure how to interpret them; for that matter, they were not sure if Christianity was a new kind of Judaism or something else. As a group, Christians simply had not spent enough time together to develop a corporate personality, and they had no idea how to institutionally organize themselves or even if institutionalizing the movement was a proper goal. They all loved Jesus, but Christianity was not yet a religion. It was still just a loosely connected social movement of people on “the way.”
It would be wrong to see these early Christians as totally adrift. That is clearly not accurate. Everyone agreed that Jesus was their guide and teacher, and they were all quite certain that a new age of divine blessing was dawning, but the movement was surprisingly open-ended. Lots of rules, regulations, and practices would be implemented later, and once they were in place Christians often treated them as if they had always been essential elements of the movement, but most had not. When Christianity began, it was a movement in search mode. Christians possessed a handful of ideas and inclinations that they were spiritually willing to bet their lives on, but they had not yet deciphered what it all meant. Figuring that out would literally take centuries, and there would always be multiple answers rather than just one. Instead of ending up with just one uniform and ubiquitous Christian identity, Christianity ended up with a number of different but overlapping and interrelated identities. These varied packages of Christian beliefs and practices are called traditions, and this chapter recounts how the original fledgling Christian movement slowly evolved over five or six hundred years to become an organized religion housed in multiple different traditions.
The Jewish Roots of Christianity
Jesus was a Jew, and Judaism is the source of many of the ideas and commitments that still characterize Christianity today. While the precise origins of Judaism are largely lost in the mists of history, the Hebrew scriptures assert that the Jewish people were called into existence by God and given a special role in the human story. The Hebrew scriptures include a vivid account of exodus from Egypt and conquest of Palestine, but the archaeological records from this time period (thirteenth century bce ) reflect a much slower and less dramatic progression of events that eventually gave birth to Israel and to Jewish religious consciousness. Whatever the process, it seems clear that by about 1000 bce an Israelite kingdom had been established in Palestine, with its religious life focused on rituals performed at the Temple in Jerusalem.
In 587 bce, Palestine was conquered by the powerful Babylonian emperor Nebuchadnezzar II. Many Jews were exiled to Persia (now Iraq and Iran), and the Jerusalem Temple was destroyed. Without a temple, Jews developed other mechanisms for preserving their faith, most notably the synagogue, a place where Jews could gather to pray and to discuss religious and moral matters. Jews started returning to Palestine
