Christianity

Christianity emerged from Judaism, starting from the figure of Jesus and of the first apostles, with I^er century of our era. The name "Christianity" comes from the assimilation of Jesus, known at the time under the name of Jeshua, with the figure of Messiah, in Khristos Greek, that is to say Christ. It was in Antioche that, for the first time, the disciples were called Christian (Acts of the Apostles chapter 11 - verse 26). Christianity kept Judaism fundamental elements:

belief in single God () which is shown on Earth in various ways (transcendent presence and immanente);
La croyance en un Messiah ;
belief in the resurrection of died and the last judgement.

Christianity modifies these bases in the following way:

as a Jesus, God showed himself as a human being. The Judaism did not expect this manner of immanence;
Jesus is the awaited Messiah of the Jews;
the resurrection of Jesus already took place.

Christianity adds with the Judaism two other key elements:

Since Jesus, God wants to create a family of God who universal and is not limited to the only Jews;
It is the faith as a Jesus-Christ who shows that somebody formed part of this family, and not the fact of following the mosaic law.

Writings

In addition to the writings resulting from Judaism gathered by the Christians inOld Will, the tradition of the first centuries of Christianity associated it there New Will. One reads more often today name "First" Will instead of Old, to mean that the New Will does not come to replace the "Old one" but to supplement it. N.T. is composed of four Gospels, according to Matthieu, according to Marc, according to Luc and according to Jean, of the acts of apostles, of the epistles and ofApocalypse. It is considered that their drafting extends on second half of the 1^er century of our era. The Gospels are gathered when they are studied: one calls "synoptic Gospels" the Gospels of Matthieu, Marc and Luc; the Gospel of Jean remains separately, one calls it the Gospel "johannic" (of Jean). A tradition wants that the Gospel of Marc is the first writing. Otherwise, epistles of Paul seem to be oldest (one would date the first of them, the epistle in Thessaloniciens, of the Fifty approximately); then the Gospels and the acts would come from apostles. Apocalypse seem to be one of the most recent texts. The very first generations of Christians thus undoubtedly lived in the oral tradition, before these texts do not appear.

gun thus constituted draws aside from the texts known as apocryphal books or hidden.

A faith resulting from the Judaism

Christianity sees in Jesus the Messiah announced in the Writings. For the majority of the Christian confessions, itself is incarnated and become the liberator of its Israel people, and more generally of all humanity, i.e. of each human creature. The dividing line between the Christians and the Jews passes by the recognition or not of the Messiah in the person of Jesus-Christ. This difference in opinion, which concerns the faith initially, can find to feed in interpretations different from various passages fromOld Will or Tanach. It is important to notice that, for the Gospels, Jesus "did not come to abolish, but achieve" Writings. In other words, from the Christian point of view, the first Alliance remains valid.

Christianity began again, in a more or less important way according to its currents, several elements present in the Judaism of the period following the destruction of the second Temple, such as:

the adaptation of the form of worship synagogal with churches parishes, (the worship synagogal was already present in Galileo);
the use of the whole of the biblical texts, the first of which psalms Jews, resulting from the book of the Praises; these texts can be read on variable cycles, being able to reach up to three years for the catholic Church;
one ;
a religious calendar, partially mobile, in which certain notable events or certain points of Faith give place to annual celebrations;
the use of songs and ofanthems in prayer ;
in the Community celebrations and meetings, the use of certain words coming from biblical Hebrew (for example: Amen, Hosanna, Alleluia).

Holy books

The Christians, initially Jewish, took again the canonical writings of this religion, by probably using Greek the translation known as of . The gun of the Old Will, closed in reaction to the heresies of the first centuries, was worked out little by little and varies between the various currents (Catholicism, Protestantism...). They associated very quickly the books known as there of the New Will in relation to the life and the tradition of Jesus. Christianity also developed starting from a hellenized Jewish medium and the evolution of the doctrines shows a notable influence of Plotin, neo-platonist philosopher, as well as Philon, exégète and Jewish philosopher.

In 2001, Daniel Boyarin, professor d' talmudic Études withuniversity of Berkeley () and large admiror of Paul of Tarsus writing:

"Judaism and Christianities [ of the first century ] remained intermingled well beyond the first part of the second century and this until the rabbinical Judaism, in its attempt nativist to cut his own history with the theology of the logos Christian, was put to think itself like a pure community of any hellenism. "

Related articles: Gun (Bible) for a detail on the various Christian guns and their formation.

Extensions: Christians

See them branches of Christianity and those of Primitive Christianity.

Primitive Christianity (before schism of 1054).

Roman, (after schism of 1054):
- Roman catholic church ;
- Eastern catholic churches.

not-Roman:

orthodoxy or Orthodoxe churches :

, born from Reform XVI^E century :

the apostolic movement, born with the beginning of XIX^E century :
- Catholic-apostolic church;
- Néo-apostolic church ;
- Union of the Apostolic Communities.

See too

General information: , , branches of Christianity, Christianity and homosexuality ;
prophecies on the Messiah, Jesus de Nazareth, twelve apostles.
Gate Christians of the East.
Midrachic assumption.

External bonds

Christian gates

Bonds concerning the historical assumptions on the origin of Christianity

(Fr) Hercules and Christianity: Around imaginary mythical, where Stéphanie Danvoye study the Christian reception of the myth of.
(Fr) Historical aspects of the childhood of Christianity.
(Fr) Historical and spiritual evolution of Christianity.
(Fr) Historico-biblical research
(Fr) Editions of the New Knowledge
(in) The ways that never parted :
Oxford-Princeton conference "Jews and Christians in late Antiquity and the beginnings of the Middle Ages" - 9 with the 11-jan-2002.

Bonds concerning the apologetic one

quotations saints, theologists, poets and philosophers, in particular Christian.
Documentations Christian women containing of the biblical studies, the reflexions, etc.
Quotations of authors or philosophers opposed to Christianity
section "Bible": Extra-biblical quotations and of opponents to Christ, time, showing the historical existence of Jesus Christ
(Fr) Catholic library on line (12000 pages): Bibles, Fathers of the Church, Councils, Magistère

Bibliography

C.S. Lewis, Bases of Christianity, ISBN 2850313114
Ernest Renan, Life of Jesus, Schoenhofs Foreign Books, 1974
Étienne Nodet and Justin Taylor, Test on the origins of Christianity, Editions of the Stag, Paris, 2002
Jean-Pierre Lémonon, under the direction of Philippe Abadie, Judaism at the dawn of the Christian era, XVIII^E Congress of the ACFEB, Paris, Editions of the Stag, "Lectio Divina, 186", 2001, 412 p.
François Blanchetière, Inquire into the Jewish roots of the Christian movement (30-135), Paris, Editions of the Stag, "Initiations", 2001, 588 p.
under the direction of S.- C. Mimouni, Acts of the Conference of Jerusalem, July 6-10, 1998 - Judeo-Christianity in all its states, Paris, Editions of the Stag, 2001, 462 p.
, article of Diderot on Wikisource

Dialogue Christianity-hindouisme

Catholic official texts on the interreligieux dialogue

The pontifical Council for the interreligieux dialogue, Dialogue and announces
Secretariat for the not-Christians, Dialogue and mission

Christian theology of the dialogue between the religions

BOUBLIK V., Delle Teologia religioni, Studium, Rome, 1973.
DUPUIS Jacques, Towards a Christian theology of religious pluralism, ED. Stag, Paris, 1999. [ Jacques Dupuis, Belgian Jesuit, lived in India of 1948 to 1984. He was then a professor of theology at the Gregorian University of Rome ]
DUPUIS Jacques, Jesus-Christ with the meeting of the religions, Desclée, Paris, 1994 (2nd edition)
LAUGH Julien, Christians among the religions, Desclée, Paris, 1987. [ History of the Christian attitudes with respect to the other religions.]

Jesus-Christ such as it was recognized by Hindus

ANIMANANDA (B), The Blade, Roy and Its, Calcutta, 1947. [ On bhawami Charan Banerji (1861-1907). Member of Brahmo Samaj then of the Church of the "New Dispensation", it joined the Christian Church Anglican and is made "sannyasi catholic" under the name of Brahmabandhab Upahdhyaya.]
AKHILANANDA, The Hindu View of Christ, Philosophical Library, New York, 1949.[ Swami Akhilananda (1894-1962) diffused in the United States the message of Sri Ramakrishna.]
DUPUIS (J), Jesus-Christ with the meeting of the religions, Desclée, Paris, 1994 (2nd édition)[L' author in particular describes "the various ways in which the neo-hindouism tends to interpret Jesus-Christ [... ]: the Jesus of the Blisses [ Gandhi ]; the Christ of the bhakti [ K.C. SEN ]; the Christ of philosophy néo-vedantine [ S. Radhakrishnan ]; Christ-avatara [ Swami Akhilananda ]; Christ yogi [ M.C. Parekh ]; the Christ of the mystic of advaita [ Brahmabandhab Upadhyaya ]. "the book of reference in French.]
GANDHI (Mr.K.), The Message of Jesus Christ, Bharatiya Vidya Bhavan, Bombay, 1963. [ Mahatma (1869-1948), liberator of India, were deeply influenced by the speech of Jesus in the Gospel of Saint Mathieu (CH5, v.1-12).]
MAUPILIER (Mr.), The mystics Hindu-Christians (1830-1967), EYE, Paris, 1985.
PAREKH (Mr.C.), Brahmarsi Keshub Chunder SEN, Rajkot, 1953.
PAREKH (Mr.C.), In Hindu' S Portrait of Jesus, Rajkot, 1953. [ M.C. Parekh lived of 1885 to 1967.]
RADHAKRISHNAN (S.), Eastern Religions and Thoughts Western, Allen and Unwin, London, 1939. [ S. Radhakrishnan (1888-1975), philosopher, became president of the Indian Republic (1962-1967).]
SAMARTHA (S.J.), The Hindu Response to the Unbound Christ, Christian Literature Society, Madras, 1974. [ Book of reference on the question, about which strongly rests Jacques Dupuis.]
SCOTT (D.C.), Keshub Chunder SEN, Christian Literature Society, Madras, 1979.
SHILPP (P.With.) (ED), The Philosophy of Sarvepalli Radhakrishnan, Tudor, New York, 1952.
SEN (KC.), Readings in India, 2 flights., Cassel, London, 1901-1904. [ Keshub Chunder SEN (1838-1884), eminent member of Brahmo Samaj, founded the Church of the "New Dispensation".]
STAFFNER (H.), The Significance of Jesus Christ in Asia, Gujarat Sahitya Prakash, Anand, 1985.
THOMAS (WM.), The Aknowledged Christ of the Indian Rebirth, SCM Press, London, 1969. [ Book of reference on the question, about which strongly rests Jacques Dupuis.]

Jesus-Christ: towards an Indian Christian theology

DUPUIS (J), "The Uses of Not-Christian Scriptures in Christian Worship in India", in "Worship and ritual in Christianity and the other religions", Studia Missionalia, flight. 23 (1974), p. 127-143.
DUPUIS (J), Towards a Christian theology of religious pluralism, ED. Stag, Paris, 1999, p.225-230; 578-579 (on the christology of Raimundo panikkar), p.406-422; 439-440; 456-460 [ on an Indian christology ].
FEDOU (Mr.), Asian glances on Christ, Desclée, Paris, 1998.
PARRINDER (G), Misadventure and Incarnation, Faber and Faber, London, 1971.
VEMPENY (I), Krsna and Christ, Gujarat Sahitya Prakash, Anand, 1988.
FALLON (Mr.), "the worship of the images", in: SMET (R. of) and NEUNER (J) [ éd.], The search of the eternal. Christian approaches of the hindouism, Desclée de Brouwer, Bruges, 1968, p. 199-213.
PANIKKAR (R.), Christ and hindouism, a hidden presence, ED. from the Centurion, Paris, 1972 (transl. from The Unknown Christ of Hinduism, Longman, Darton, and Todd, London, 1964.) [ the author was born from a Catalan and catholic mother and an Indian and Hindu father.]
PANIKKAR (R.), The intrareligieux dialogue, Sapwood, Paris, 1985.
SMET (R.), Test on the thought of Raimundo Panikkar. An Indian contribution to the theology of the religions, Center of history of the religions, Leuwen-the-New, 1981.

God Trinity and the Hindu Mystic

ACHARUPARAMBIL (D.), "Misterio trinitario E induismo" in: AMATO (A.) [ éd.], Trinità in contesto, MOW, Rome, 1994, p. 199-211.
BARZEL (B), Mystic of unutterable in the hindouism and Christianity: Çankara and Eckhart, ED. Stag, Paris, 1996.
BRÜCK (Mr. von), The Unity of Reality, God, God-Experiment and Meditation in the Hindu-Christian Dialogue, Paulist Press, New York, 1991.
CLOONEY (FX), Theology after Vedanta. Year Experiment in Comparative Theology, State university of New York Press, Albany, 1993
COWARD (H.) [ éd.], Hindu-Christian Dialogue. Prospects and Encounters, Orbis Book, Maryknoll, New York, 1990.
CUTTAT (J- A.), Christian experiment and Eastern spirituality, Desclée de Brouwer, Bruges, 1965.
DUPUIS (J), Towards a Christian theology of religious pluralism, ED. du Cerf, Paris, 1999, p.406-422 [Thèmes : Expérience de l’« advaita » et conscience de Jésus ; « Saccidananda » et la Trinité ; Complémentarité ou convergence ?]
PANIKKAR (R.), The Trinity: A human experiment primordiale, "Word present", Stag, 2003

Hermits of Saccidânanda: In 1950, Jules Monchanin, priest of Lyon, and Henri Saux, Breton monk blessing, melt a ashram with the place says Shantivanam (the wood of peace), on banks of the Kavéry river. They live with the manner of the Hindu renonçants and adopt names sanscrits. The ashram is dedicated to Saccidânanda, i.e., according to Upanishad, in Brahma, Être, Pensée, Béatitude. The two hermits thus prepare the arrival of a spirituality authentically Indian of the Holy Trinity. In 1968, succeeds a monk English Benedictine, Bede Griffiths to them.

DUPUIS (J), Jesus-Christ with the meeting of the religions, Desclée, Paris, 1994 (2nd edition) [ Of the rich pages on the experiment of Abhishiktananda which he knew well (p. 89-115).]
GOZIER (A.), The father Saux with the meeting of the hindouism, ED of the Centurion, Paris, 1982.
GRIFFITHS (B), Christian and mystical experiment Hindu, Albin Michel, Paris, 1995
JACQUIN (France), Jules Monchanin, Priest, ED. Stag, Paris, 1996.
KALLIATH (A.), The Word in the cellar. Experimental The Journey oh Swami Abhishiktananda to the Not of Hindu-Christian Encounter, Intercultural publications, New Delhi, 1996.
The SAUX (H.) [ ABHISHIKTANANDA ], Hindu, mystical wisdom Christian, Editions of the Centurion, Paris, 1966.
The SAUX (H.) [ ABHISHIKTANANDA ], The meeting of the hindouism and Christianity, ED. Threshold, Paris, 1966.
The SAUX (H.) [ ABHISHIKTANANDA ], Rise at the bottom of the heart. The private diary of the monk Hindu Christian-sannyasi, EYE, Paris, 1986.
The SAUX (H.) [ ABHISHIKTANANDA ], Interiority and revelation: theological tests, ED. Presence, Sisteron, 1982.
MONCHANIN (J) [ PARAMA ARUBI ANANDAM ], Mystic of India, Christian mystery, Beech, Paris, 1974, or "Hermès", Fata Morgana, 1999)
MONCHANIN (J) [ PARAMA ARUBI ANANDAM ], Theology and spirituality missionary, Beauchesne, Paris, 1985.
MONCHANIN (J) [ PARAMA ARUBI ANANDAM ], Letters with the Father Saux, presented by Fr. JACQUIN, ED. Stag, 1995.
TEASDALE (WR.), Toward has Christian Vedanta: The Encounter of Hinduism and Christianity according to Bede Griffiths, ATC, Bengalore, 1987.

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