Pentecostalism or Classical Pentecostalism is a renewal movement within Protestant Christianity that places special emphasis on a direct personal experience of God through baptism with the Holy Spirit. The term Pentecostal is derived from the Greek name for the Jewish Feast of Weeks. For Christians, this event commemorates the descent of the Holy Spirit upon the followers of Jesus Christ, as described in the second chapter of the Acts of the Apostles. Like other forms of evangelical Protestantism, Pentecostalism adheres to the inerrancy of the Bible and the necessity of accepting Jesus Christ as personal Lord and Savior, it is distinguished by belief in the baptism in the Holy Spirit that enables a Christian to live a Spirit-filled and empowered life. This empowerment includes the use of spiritual gifts such as speaking in tongues and divine healing—two other defining characteristics of Pentecostalism; because of their commitment to biblical authority, spiritual gifts, the miraculous, Pentecostals tend to see their movement as reflecting the same kind of spiritual power and teachings that were found in the Apostolic Age of the early church.
For this reason, some Pentecostals use the term Apostolic or Full Gospel to describe their movement. Pentecostalism emerged in the early 20th century among radical adherents of the Holiness movement who were energized by revivalism and expectation for the imminent Second Coming of Christ. Believing that they were living in the end times, they expected God to spiritually renew the Christian Church thereby bringing to pass the restoration of spiritual gifts and the evangelization of the world. In 1900, Charles Parham, an American evangelist and faith healer, began teaching that speaking in tongues was the Bible evidence of Spirit baptism and along with William J. Seymour, a Wesleyan-Holiness preacher, he taught that this was the third work of grace; the three-year-long Azusa Street Revival and led by Seymour in Los Angeles, resulted in the spread of Pentecostalism throughout the United States and the rest of the world as visitors carried the Pentecostal experience back to their home churches or felt called to the mission field.
While all Pentecostal denominations trace their origins to Azusa Street, the movement has experienced a variety of divisions and controversies. An early dispute centered on challenges to the doctrine of the Trinity; as a result, the Pentecostal movement is divided between trinitarian and non-trinitarian branches, resulting in the emergence of Oneness Pentecostals. Comprising over 700 denominations and a large number of independent churches, there is no central authority governing Pentecostalism. There are over 279 million Pentecostals worldwide, the movement is growing in many parts of the world the global South. Since the 1960s, Pentecostalism has gained acceptance from other Christian traditions, Pentecostal beliefs concerning Spirit baptism and spiritual gifts have been embraced by non-Pentecostal Christians in Protestant and Catholic churches through the Charismatic Movement. Together and Charismatic Christianity numbers over 500 million adherents. While the movement attracted lower classes in the global South, there is an increasing appeal to middle classes.
Middle class congregations tend to be more adapted to society and withdraw strong spiritual practices such as divine healing. Pentecostalism is an evangelical faith, emphasizing the reliability of the Bible and the need for the transformation of an individual's life through faith in Jesus. Like other evangelicals, Pentecostals adhere to the Bible's divine inspiration and inerrancy—the belief that the Bible, in the original manuscripts in which it was written, is without error. Pentecostals emphasize the teaching of the "full gospel" or "foursquare gospel"; the term foursquare refers to the four fundamental beliefs of Pentecostalism: Jesus saves according to John 3:16. The central belief of classical Pentecostalism is that through the death and resurrection of Jesus Christ, sins can be forgiven and humanity reconciled with God; this is the Gospel or "good news". The fundamental requirement of Pentecostalism is; the new birth is received by the grace of God through faith in Christ as Savior. In being born again, the believer is regenerated, adopted into the family of God, the Holy Spirit's work of sanctification is initiated.
Classical Pentecostal soteriology is Arminian rather than Calvinist. The security of the believer is a doctrine held within Pentecostalism. Pentecostals believe in both a literal heaven and hell, the former for those who have accepted God's gift of salvation and the latter for those who have rejected it. For most Pentecostals there is no other requirement to receive salvation. Baptism with the Holy Spirit and speaking in tongues are not required, though Pentecostal converts are encouraged to seek these experiences. A notable exception is Jesus' Name Pentecostalism, most adherents of which believe both water baptism and Spirit baptism are integral components of salvation. Pentecostals identify three distinct uses of the word "baptism" in the New Testament: Baptism into the body of Christ: This refers to salvation; every believer in Christ is made a part of the Church, through baptism. The Holy Spirit is the agent, the body of Christ is the medium. Water baptism: Symbolic of dying to the world and liv
Population density is a measurement of population per unit area or unit volume. It is applied to living organisms, most of the time to humans, it is a key geographical term. In simple terms population density refers to the number of people living in an area per kilometer square. Population density is population divided by total land water volume, as appropriate. Low densities may lead to further reduced fertility; this is called the Allee effect after the scientist. Examples of the causes in low population densities include: Increased problems with locating sexual mates Increased inbreeding For humans, population density is the number of people per unit of area quoted per square kilometer or square mile; this may be calculated for a county, country, another territory or the entire world. The world's population is around 7,500,000,000 and Earth's total area is 510,000,000 square kilometers. Therefore, the worldwide human population density is around 7,500,000,000 ÷ 510,000,000 = 14.7 per km2. If only the Earth's land area of 150,000,000 km2 is taken into account human population density is 50 per km2.
This includes all continental and island land area, including Antarctica. If Antarctica is excluded population density rises to over 55 people per km2. However, over half of the Earth's land mass consists of areas inhospitable to human habitation, such as deserts and high mountains, population tends to cluster around seaports and fresh-water sources. Thus, this number by itself does not give any helpful measurement of human population density. Several of the most densely populated territories in the world are city-states and dependencies; these territories have a small area and a high urbanization level, with an economically specialized city population drawing on rural resources outside the area, illustrating the difference between high population density and overpopulation The potential to maintain the agricultural aspects of deserts is limited as there is not enough precipitation to support a sustainable land. The population in these areas are low. Therefore, cities in the Middle East, such as Dubai, have been increasing in population and infrastructure growth at a fast pace.
Cities with high population densities are, by some, considered to be overpopulated, though this will depend on factors like quality of housing and infrastructure and access to resources. Most of the most densely populated cities are in Southeast Asia, though Cairo and Lagos in Africa fall into this category. City population and area are, however dependent on the definition of "urban area" used: densities are invariably higher for the central city area than when suburban settlements and the intervening rural areas are included, as in the areas of agglomeration or metropolitan area, the latter sometimes including neighboring cities. For instance, Milwaukee has a greater population density when just the inner city is measured, the surrounding suburbs excluded. In comparison, based on a world population of seven billion, the world's inhabitants, as a loose crowd taking up ten square feet per person, would occupy a space a little larger than Delaware's land area; the Gaza Strip has a population density of 5,046 pop/km.
Although arithmetic density is the most common way of measuring population density, several other methods have been developed to provide a more accurate measure of population density over a specific area. Arithmetic density: The total number of people / area of land Physiological density: The total population / area of arable land Agricultural density: The total rural population / area of arable land Residential density: The number of people living in an urban area / area of residential land Urban density: The number of people inhabiting an urban area / total area of urban land Ecological optimum: The density of population that can be supported by the natural resources Demography Human geography Idealized population Optimum population Population genetics Population health Population momentum Population pyramid Rural transport problem Small population size Distance sampling List of population concern organizations List of countries by population density List of cities by population density List of city districts by population density List of English districts by population density List of European cities proper by population density List of United States cities by population density List of islands by population density List of U.
S. states by population density List of Australian suburbs by population density Selected Current and Historic City, Ward & Neighborhood Density Duncan Smith / UCL Centre for Advanced Spatial Analysis. "World Population Density". Exploratory map shows data from the Global Human Settlement Layer produced by the European Commission JRC and the CIESIN Columbia University
Church of God in Christ
The Church of God in Christ is a Pentecostal-Holiness Christian denomination with a predominantly African-American membership. The denomination reports having more than 12,000 churches and over 6.5 million members in the United States making it the largest Pentecostal church in the country. The National Council of Churches ranks it as the fifth largest Christian denomination in the U. S. COGIC can be found in more than 90 nations with an international membership estimated between one and three million adherents in more than 13,000 churches and outreaches, its worldwide membership is estimated to be between seven and eight million composing more than 25,000 congregations throughout the world. The current presiding Bishop is Bishop Charles Edward Blake Sr., the Senior Pastor of West Angeles Church of God In Christ. The Church of God in Christ was formed in 1897 by a group of disfellowshipped Baptists, most notably Charles Price Jones and Charles Harrison Mason. In the 1890s, C. P. Jones and C. H. Mason were licensed Baptist ministers in Mississippi who taught a Wesleyan doctrine of Christian perfection or Entire Sanctification as a second work of grace to their Baptist congregations.
Mason was influenced by the testimony of the African-American Methodist evangelist Amanda Berry Smith, one of the most respected African-American holiness evangelists of the nineteenth century. Her life story led many African-Americans including Mason, he testified to receiving Entire Sanctification after reading her autobiography. In June 1898, Jones held a Holiness convention at Mt. Helm Baptist Church in Jackson, attended by Mason and others from several states. Protestant doctrinal debates about Calvinism and Wesleyan Perfectionism affected how local African-American Baptist pastors responded to new Christian movements at the time; some of these African-American Baptist pastors in local Southern areas such as Mississippi and Arkansas considered Jones and Mason to be controversial. The leadership of the Mississippi State Convention of the National Baptist Convention intervened and expelled Jones and others who embraced the Wesleyan teaching of Entire Sanctification. In 1897, after being expelled from preaching in local Baptist churches under the Mississippi State Convention, Elder Mason founded the St. Paul Church in Lexington, Mississippi, as the first church of the new movement.
At its first convocation held in 1897, the group identified as the "Church of God." Many Holiness Christian groups and fellowships forming at the time wanted biblical names for their local churches and fellowships, such as "Church of God, Church of Christ, or Church of the Living God". They rejected denominational names such as Methodist, or Episcopal. Since so many new holiness groups and fellowships were forming that used the name "Church of God," C. H. Mason sought a name to distinguish his Holiness group from others. In 1897, while in Little Rock, Arkansas, C. H. Mason believed that God had given him such a name for the group, the "Church of God in Christ", he believed that the name, taken from 1 Thessalonians 2:14, was divinely revealed and biblically inspired. This Holiness group/fellowship adopted the name Church of God in Christ, COGIC began to develop congregations throughout the South. C. P. Jones was elected the General Overseer, C. H. Mason was selected as Overseer of Tennessee, J. A. Jeter was selected as Overseer of Arkansas.
After testifying to being sanctified, members of the church referred to themselves as "Saints," believing that they were set apart to live a daily life of Christian Holiness in words and deeds. In 1906, C. H. Mason, J. A Jeter and D. J. Young were appointed as a committee by C. P. Jones to investigate reports of a revival in Los Angeles, California, being led by an itinerant preacher named William J. Seymour. Jones was acquainted with Seymour between 1895 and 1905, as Seymour's travels led him to many Holiness preachers such as John G. Lake and Martin Wells Knapp. Mason's visit to the Azusa Street Revival changed the direction of the newly formed holiness church. During his visit, Mason received the baptism of the Holy Ghost. Upon his return to Jackson, Mason faced opposition when he recounted his experience. Not all of his congregation were willing to accept "speaking in tongues" as evidence of baptism of the Holy Ghost. At the 1907 COGIC Convocation held in Jackson, a separation occurred among Jones and other leaders in the church because of such disagreements.
After being rejected for accepting these new teachings, Mason called a meeting in Memphis and reorganized the Church of God in Christ as a Holiness-Pentecostal body. The early pioneers of this newly formed Holiness-Pentecostal body in 1907 were E. R. Driver, J. Bowe, R. R. Booker, R. E. Hart, W. Welsh, A. A. Blackwell, E. M. Blackwell, E. M. Page, R. H. I. Clark, D. J. Young, James Brewer, Daniel Spearman, J. H. Boone; these elders became the first Pentecostal General Assembly of the Church of God in Christ. They unanimously chose C. H. Mason as General Overseer and Chief Apostle. Mason was given authority to lead the new denomination; the Church of God in Christ became the first chartered Pentecostal body incorporated in the United States. C. P. Jones and those Holiness leaders who did not embrace the Azusa Revival experience continued as Holiness churches. In 1915, they organized a chartered Holiness body called the Church of Christ U. S. A. Bishop Charles Harrison Mason 1897–1961 – Founder and Senior Bishop Bishop Ozro Thurston Jones, Sr. 1961–1968 – Second Senior Bishop Bishop James Oglethorpe Patterson, S
Methodism known as the Methodist movement, is a group of related denominations of Protestant Christianity which derive their inspiration from the life and teachings of John Wesley. George Whitefield and John's brother Charles Wesley were significant early leaders in the movement, it originated as a revival movement within the 18th-century Church of England and became a separate denomination after Wesley's death. The movement spread throughout the British Empire, the United States, beyond because of vigorous missionary work, today claiming 80 million adherents worldwide. Wesley's theology focused on the effect of faith on the character of a Christian. Distinguishing Methodist doctrines include the new birth, an assurance of salvation, imparted righteousness, the possibility of perfection in love, the works of piety, the primacy of Scripture. Most Methodists teach that Jesus Christ, the Son of God, died for all of humanity and that salvation is available for all; this teaching rejects the Calvinist position that God has pre-ordained the salvation of a select group of people.
However and several other early leaders of the movement were considered Calvinistic Methodists and held to the Calvinist position. Methodism emphasises charity and support for the sick, the poor, the afflicted through the works of mercy; these ideals are put into practice by the establishment of hospitals, soup kitchens, schools to follow Christ's command to spread the gospel and serve all people. The movement has a wide variety of forms of worship, ranging from high church to low church in liturgical usage. Denominations that descend from the British Methodist tradition are less ritualistic, while American Methodism is more so, the United Methodist Church in particular. Methodism is known for its rich musical tradition, Charles Wesley was instrumental in writing much of the hymnody of the Methodist Church. Early Methodists were drawn from all levels of society, including the aristocracy, but the Methodist preachers took the message to labourers and criminals who tended to be left outside organised religion at that time.
In Britain, the Methodist Church had a major effect in the early decades of the developing working class. In the United States, it became the religion of many slaves who formed black churches in the Methodist tradition; the Methodist revival began with a group of men, including John Wesley and his younger brother Charles, as a movement within the Church of England in the 18th century. The Wesley brothers founded the "Holy Club" at the University of Oxford, where John was a fellow and a lecturer at Lincoln College; the club met weekly and they systematically set about living a holy life. They were accustomed to receiving Communion every week, fasting abstaining from most forms of amusement and luxury and visited the sick and the poor, as well as prisoners; the fellowship were branded as "Methodist" by their fellow students because of the way they used "rule" and "method" to go about their religious affairs. John, leader of the club, took the attempted mockery and turned it into a title of honour.
In 1735, at the invitation of the founder of the Georgia Colony, General James Oglethorpe, both John and Charles Wesley set out for America to be ministers to the colonists and missionaries to the Native Americans. Unsuccessful in their work, the brothers returned to England conscious of their lack of genuine Christian faith, they looked for help to other members of the Moravian Church. At a Moravian service in Aldersgate on 24 May 1738, John experienced what has come to be called his evangelical conversion, when he felt his "heart strangely warmed", he records in his journal: "I felt I did trust in Christ alone, for salvation. Charles had reported a similar experience a few days previously. Considered a pivotal moment, Daniel L. Burnett writes: "The significance of Wesley's Aldersgate Experience is monumental … Without it the names of Wesley and Methodism would be nothing more than obscure footnotes in the pages of church history."The Wesley brothers began to preach salvation by faith to individuals and groups, in houses, in religious societies, in the few churches which had not closed their doors to evangelical preachers.
John Wesley came under the influence of the Dutch theologian Jacobus Arminius. Arminius had rejected the Calvinist teaching that God had pre-ordained an elect number of people to eternal bliss while others perished eternally. Conversely, George Whitefield, Howell Harris, Selina Hastings, Countess of Huntingdon were notable for being Calvinistic Methodists. George Whitefield, returning from his own mission in Georgia, joined the Wesley brothers in what was to become a national crusade. Whitefield, a fellow student of the Wesleys at Oxford, became well known for his unorthodox, itinerant ministry, in which he was dedicated to open-air preaching—reaching crowds of thousands. A key step in the development of John Wesley's ministry was, like Whitefield, to preach in fields and churchyards to those who did not attend parish church services. Accordingly, many Methodist converts were those disconnected from the Church of England. Faced with growing evangelistic and pastoral responsibilities and Whitefield appointed lay preachers and leaders.
History of the Jews in Barbados
The history of the Jews in Barbados has existed continually since 1654, when Sephardic Jews arrived on the island as refugees from what was Dutch Brazil after it was captured by the Inquisitorial persecuting Portuguese colonizers who were consolidating their hold over all of Brazil. The Jewish refugees brought with them expertise in the production and cultivation of sugarcane and coffee, expertise which contributed to the development of Barbados as a major producer of sugar. Unlike the case in Suriname few of the Barbadian Sephardim were plantation owners. Given the small size of Barbados, all the arable land was occupied by the 1660s. Jews settled in Bridgetown as merchants with a smaller community in the northern town of Speightstown; as an examination of the Barbados telephone directory will show, several of the original Jewish last names from the Brazilian Jews can still be found in Barbados, either held by the white or mixed race descendants of the various Sephardic families or adopted by the original slaves of the Jewish families which held them in bondage.
Emigration and assimilation took their toll on the original Jewish population of the island. As a result, the community's synagogue fell into a state of disuse. A Jewish presence returned to the island in the aftermath of World War II, in the form of Ashkenazi Jewish refugees from Eastern Europe. Although small, the existing Jewish community has taken steps to preserve its heritage. In January, 2008, the Nidhe Israel Museum was opened; the museum tells the story of the Barbadian Sephardic and Ashkenazi communities using inter-active displays. In 2008 as well, the archaeology of the yard of the seventeenth century synagogue is being investigated by historians/archaeologists and students from the University of the West Indies. Though the focus is on the long destroyed rabbi's house, excavations have revealed the intact 17th-century mikveh, constructed over a still-running freshwater spring. Barbadian Brazilian Dutch Brazil Dutch Brazilian Caribbean Brazilian Nidhe Israel Synagogue JewishJournal.com - Barbados' Nidhe Israel: Torah on a tropical isle B.
Y.. "Historic Mikvah find unearthed in The City". Nation Newspaper. Archived from the original on 19 May 2008. Retrieved 1 May 2010. "The Jewish Nation of the Caribbean: The Spanish-Portuguese Jewish Settlements in the Caribbean and the Guianas", p. 197, at Google Books Early settlement of Barbados and Economy in Barbados, BBC Slavery and the Rise of the Atlantic System The Shaping of America About some of the Dutch Brazilian Jews which came to Barbados - The History of Rum The Virtual Jewish History Tour - Barbados, Jewish Virtual Library
The Bahá'í Faith is a religion teaching the essential worth of all religions, the unity and equality of all people. Established by Bahá'u'lláh in 1863, it grew in Persia and parts of the Middle East, where it has faced ongoing persecution since its inception, it is estimated to have between 5 and 8 million adherents, known as Bahá'ís, spread out into most of the world's countries and territories. It grew from the mid-19th-century Bábí religion, whose founder taught that God would soon send a prophet in the same way of Jesus or Muhammad. In 1863, after being banished from his native Iran, Bahá ` u ` lláh announced, he was further exiled. Following Bahá'u'lláh's death in 1892, leadership of the religion fell to his son `Abdu'l-Bahá, his great-grandson Shoghi Effendi. Bahá'ís around the world annually elect local and national Spiritual Assemblies that govern the affairs of the religion, every five years the members of all National Spiritual Assemblies elect the Universal House of Justice, the nine-member supreme governing institution of the worldwide Bahá'í community, which sits in Haifa, near the Shrine of the Báb.
Bahá'í teachings are in some ways similar to other monotheistic faiths: God is considered single and all-powerful. However, Bahá'u'lláh taught that religion is orderly and progressively revealed by one God through Manifestations of God who are the founders of major world religions throughout history. Bahá'ís regard the major religions as fundamentally unified in purpose, though varied in social practices and interpretations. There is a similar emphasis on the unity of all people rejecting notions of racism and nationalism. At the heart of Bahá'í teachings is the goal of a unified world order that ensures the prosperity of all nations, races and classes. Letters written by Bahá'u'lláh to various individuals, including some heads of state, have been collected and assembled into a canon of Bahá'í scripture that includes works by his son `Abdu'l-Bahá, the Báb, regarded as Bahá'u'lláh's forerunner. Prominent among Bahá'í literature are the Kitáb-i-Aqdas, Kitáb-i-Íqán, Some Answered Questions, The Dawn-Breakers.
In English-language use, the word Bahá'í is used either as an adjective to refer to the Bahá'í Faith or as a term for a follower of Bahá'u'lláh. The word is not a noun meaning the religion as a whole, it is derived from the Arabic Bahá‘, meaning "glory" or "splendor". The term "Bahaism" is still used in a pejorative sense, though the U. S. Library of Congress uses "Bahaism" as a variant term for Baha'i Faith; the teachings of Bahá'u'lláh, the founder of the Bahá'í Faith, form the foundation for Bahá'í belief. Three principles are central to these teachings: the unity of God, the unity of religion, the unity of humanity. Baha'is believe that God periodically reveals his will through divine messengers, whose purpose is to transform the character of humankind and to develop, within those who respond and spiritual qualities. Religion is thus seen as orderly and progressive from age to age; the Bahá'í writings describe a single, inaccessible, omnipresent and almighty God, the creator of all things in the universe.
The existence of God and the universe is thought to be eternal, without a end. Though inaccessible directly, God is seen as conscious of creation, with a will and purpose, expressed through messengers termed Manifestations of God. Bahá'í teachings state that God is too great for humans to comprehend, or to create a complete and accurate image of by themselves. Therefore, human understanding of God is achieved through his revelations via his Manifestations. In the Bahá'í religion, God is referred to by titles and attributes, there is a substantial emphasis on monotheism; the Bahá'í teachings state that the attributes which are applied to God are used to translate Godliness into human terms and to help individuals concentrate on their own attributes in worshipping God to develop their potentialities on their spiritual path. According to the Bahá'í teachings the human purpose is to learn to know and love God through such methods as prayer and being of service to others. Bahá'í notions of progressive religious revelation result in their accepting the validity of the well known religions of the world, whose founders and central figures are seen as Manifestations of God.
Religious history is interpreted as a series of dispensations, where each manifestation brings a somewhat broader and more advanced revelation, rendered as a text of scripture and passed on through history with greater or lesser reliability but at least true in substance, suited for the time and place in which it was expressed. Specific religious social teachings may be revoked by a subsequent manifestation so that a more appropriate requirement for the time and place may be established. Conversely, certain general principles are seen to be consistent. In Bahá'í belief, this process of progressive revelation will not end. Bahá'ís do not expect a new manifestation of God to appear within 1000 years of Bahá'u'lláh's revelation. Bahá'í beliefs are sometimes described as syncretic combinations of earlier religious beliefs. Bahá'ís, assert that their religion is a distinct tradition with its own
Christianity is an Abrahamic religion based on the life and teachings of Jesus of Nazareth, as described in the New Testament. Its adherents, known as Christians, believe that Jesus Christ is the Son of God and savior of all people, whose coming as the Messiah was prophesied in the Old Testament. Depending on the specific denomination of Christianity, practices may include baptism, prayer, confirmation, burial rites, marriage rites and the religious education of children. Most denominations hold regular group worship services. Christianity developed during the 1st century CE as a Jewish Christian sect of Second Temple Judaism, it soon attracted Gentile God-fearers, which lead to a departure from Jewish customs, the establishment of Christianity as an independent religion. During the first centuries of its existence Christianity spread throughout the Roman Empire, to Ethiopia and some parts of Asia. Constantine the Great decriminalized it via the Edict of Milan; the First Council of Nicaea established a uniform set of beliefs across the Roman Empire.
By 380, the Roman Empire designated Christianity as the state religion. The period of the first seven ecumenical councils is sometimes referred to as the Great Church, the united full communion of the Roman Catholic Church, Eastern Orthodox Church, Oriental Orthodoxy, before their schisms. Oriental Orthodoxy split after the Council of Chalcedon over differences in Christology; the Eastern Orthodox Church and the Catholic Church separated in the East–West Schism over the authority of the Pope. In 1521, Protestants split from the Catholic Church in the Protestant Reformation over Papal primacy, the nature of salvation, other ecclesiological and theological disputes. Following the Age of Discovery, Christianity was spread into the Americas, sub-Saharan Africa, the rest of the world via missionary work and colonization. There are 2.3 billion Christians in the world, or 31.4% of the global population. Today, the four largest branches of Christianity are the Catholic Church, the Eastern Orthodox Church and Oriental Orthodoxy.
Christianity and Christian ethics have played a prominent role in the development of Western civilization around Europe during late antiquity and the Middle Ages. In the New Testament, the names by which the disciples were known among themselves were "brethren", "the faithful", "elect", "saints" and "believers". Early Jewish Christians referred to themselves as'The Way' coming from Isaiah 40:3, "prepare the way of the Lord." According to Acts 11:26, the term "Christian" was first used in reference to Jesus's disciples in the city of Antioch, meaning "followers of Christ," by the non-Jewish inhabitants of Antioch. The earliest recorded use of the term "Christianity" was by Ignatius of Antioch, in around 100 AD. While Christians worldwide share basic convcitions, there are differences of interpretations and opinions of the Bible and sacred traditions on which Christianity is based. Concise doctrinal statements or confessions of religious beliefs are known as creeds, they began as baptismal formulae and were expanded during the Christological controversies of the 4th and 5th centuries to become statements of faith.
The Apostles' Creed is the most accepted statement of the articles of Christian faith. It is used by a number of Christian denominations for both liturgical and catechetical purposes, most visibly by liturgical churches of Western Christian tradition, including the Latin Church of the Catholic Church, Lutheranism and Western Rite Orthodoxy, it is used by Presbyterians and Congregationalists. This particular creed was developed between the 9th centuries, its central doctrines are those of God the Creator. Each of the doctrines found in this creed can be traced to statements current in the apostolic period; the creed was used as a summary of Christian doctrine for baptismal candidates in the churches of Rome. Its main points include: Belief in God the Father, Jesus Christ as the Son of God, the Holy Spirit The death, descent into hell and ascension of Christ The holiness of the Church and the communion of saints Christ's second coming, the Day of Judgement and salvation of the faithful; the Nicene Creed was formulated in response to Arianism, at the Councils of Nicaea and Constantinople in 325 and 381 and ratified as the universal creed of Christendom by the First Council of Ephesus in 431.
The Chalcedonian Definition, or Creed of Chalcedon, developed at the Council of Chalcedon in 451, though rejected by the Oriental Orthodox churches, taught Christ "to be acknowledged in two natures, unchangeably, inseparably": one divine and one human, that both natures, while perfect in themselves, are also united into one person. The Athanasian Creed, received in the Western Church as having the same status as the Nicene and Chalcedonian, says: "We worship one God in Trinity, Trinity in Unity. Many evangelical Protestants reject creeds as definitive statements of faith while agreeing with some or all of the substance of the creeds. Most Baptists do not use creeds "in that they have not sought to establish binding