ISORO ATI IDANWO

ISORO ATI IDANWO

 

ESE BIBELI - I Johannu 2:15-17, Owe 1:10, Jakobu 1:12-16, Heberu 4:15

AKOSORI - "Sugbon olukuluku n a dan wa, nigba ti a ba ti owo ifekufe ara re faa lo ti a si tan an je" Jakobu 1:14

IFAARA

Ni kete ti a ti bi wa ni a ti ni ominira lati ya kuro ninu sise ife Olorun. Bibeli so pe igbe aye wa ti atijo lo fa eyi (Roomu 7:25). Idi ti a fi n ya kuro ni oju ti oro Olorun ti la sile fun wa. Ti a ba di atunbi ati omo Olorun, ese le maa seju siwa pe ki a da oun, sugbon ki a sa fun dida ese. Ohun ti Olorun fe fun wa ni ki a se, ki a si ma pada si iwa aisedede wa atijo.

ALAYE LORI EKO 

1.  KINNI IDANWO

2. ONA TI IDANWO NGBA DE BA ENIYAN 

1.  KINNI IDANWO

"Orisirisi itumo ni a ti fun idanwo lati nkan bi egberun odun meji sehin. Itumo abara meji (iyen tibi-tire) ni won ti fun ri" iyen ni :didan nkan wo" tabi "ki emi esu mu eniyan se nkan". Itumo rere fun idanwo ni ki Olorun je won dan aye wa wo pelu erongba lati ni idagbasoke ti Emi.

Itumo ibi ti idanwo ni ona ero ti satani n lo lati tan wa lati tapa si ona ti Olorun ti la sile fun wa. (Arthur Wallia: Living Gods Way) (Gbigbe aye ni ilana ti Olorun)

2. ONA TI IDANWO NGBA DE BA ENIYAN

Olorun ko dan enikeni wo ri (Jakobu 1:13). Satani lo maa ndan wa wo nipase fifi oun bintin tan wa je (Jakobu 1:14) tabi ki o lo awon elese lati tan wa je (Owe 1:10). Ona META yii ni idanwo ti le waye.

1. Ifekufe ti ara

2. Ifekufe ti oju

3. Igberaga ti aye (I Johannu 2:15-17)

Lara awon ona ti satani n gba dan wa wo ni iwonyi:

1. Ki a maa se aigboran (Gen. 3:1-7)

2. Itanje ti ibalopo aito (Gen. 39:7-10)

3. Fifi ife eniyan tabi nkan saaju ife wa si Olorun (Malaki 4:9)

4. Aniju ife owo (Johannu 12:6)

5. Gbigba ogo Olorun fun ara wa (Ise 12:21-23)

6. Gbigba ofofo, oro kelekele tabi gboyii-sooyii laaye (I Korinti 10:10, Kolose 3:8-9)

Satani n dan wa wo lati pa wa run ni. O fe ki a maa dese, ki iyapa to gbooro le wa laarin awa ati Olorun. Eleyi yo si je ki a padanu awon nkan rere ti Olorun. Eru ese wa yio wa wa lorun to bee gee debi pe eru yo maa ba wa lati lo sodo Baba wa ti n be lorun. Lasiko yi ni satani yo raye wonu aye wa. A o maa fi aye wa sinu satani, a o maa ti igbekun satani kan bo sinu omiran. Gbogbo igbesi aye wa  ni yo si wa labe igbekun satani. Eleyi dabi igba ti satani n gun esin wa nikese, ti o si n dari wa sibi ti o ba wu u.

IPARI

"Nitori a ko ni olori alufa to kole sai ba ni ikedun ninu ailera wa, eni ti a ti danwo ni ona gbogbo gege bi awa, sugbon lailese" (Heb. 4:15). Bi a se n dan wa wo yii ni a ti dan Jesu wo ri, sugbon Jesu ko se, ko si je ki idanwo naa bori oun, o le gba awa Kristieni la, ki a le gbe aye wa gege bi oun naa ti gbe aye tire. Idanwo Olorun je si iye, nigbati idanwo satani je ti iku (Jakobu 1:12-16). Lakotan, awa gegebi omo ehin Jesu, a ko gbodo jaya nigbati isoro tabi idanwo ba koju wa, nitoripe Olorun yo mu wa bori.

IBEERE

1. Daruko ona meta ti idanwo ti le waye?

2. So die lara awon ona ti satani ngba dan wa wo?

3. Kini idanwo?

4. Salaye itumo rere fun idanwo ati itumo ibi ti idanwo?

5. Kini abayori idanwo ti Olorun ati idanwo ti satani?

A TI YA WA SOTO NINU AYE

A TI YA WA SOTO NINU AYE
ESE BIBELI:  Ise 26:18, Galatia 6:14, I Johannu 5:4-5, II Korinti 5:20, II Peteru 3:12

AKOSORI: "Lati la won ni oju, ki won ki o le yi pada kuro ninu okunkun si imole, ati kuro lowo agbara satani si Olorun, ki won ki o le gba idariji ese, ati ogun pelu awon ti a so di mimo nipa igbagbo ninu mi
 (Ise 26:18)

IFAARA

Ogun ibi ti o se koko ni ki a ya ara wa soto ninu aye nipa fifi aye wa, ero okan wa jin fun Olorun patapata. Kristieni gbodo ni afojusun ti Orun ati ireti ipin rere.

 

ALAYE LORI EKO

A TI YA WA SOTO NINU AYE

1. Awa ju asegun lo nipase Jesu Kristi (Roomu 8:37)
2. A je asoju fun Kristi (II Korinti 5:20)
3. A wa laaye nipase igbagbo wa ninu omo Olorun (Galatia 6:14)
4. A ti di oku si nkan ti aye
5. A ti ji wa dide pelu Kristi, a si jokoo ninu awon orun (Efesu 2:6)
6. A ti di alajumo gbe pelu awon eniyan Olorun (ebi agbo ile Olorun), (Efesu 2:9)
7. A ti fun wa ni ireti ogo (Kolose 1:27)
8. A ti gba wa kuro ninu ijoba okunkun, a si ti mu wa wa sinu ijoba Olorun (Kolose 1:13)
9. A n foju sona fun orun titun, aye titun ati ibugbe ododo (II Peteru 3:12)
10. A ti segun aye (I Johannu 5:4-5) 

IPARI

A ni ipin ologo nigba ti a ba wa ninu Jesu Kristi, a nilati bi iwa awawi aimo sonu ki a ko irufe eni ti a je ninu Kristi lati inu oro Olorun, ki a si maa  gbe ninu imo otito. A nilati je ki aye ati eda wa atijo ku, ki aje olugboran si Olorun Baba, ki a ma gbe ninu agbara Olorun.

IBEERE

1. Kini ogun ibi ti o se koko fun Kristieni?
2. Kini a ni nigbati a ba wa ninu Jesu Kristi?
3. Kini eredi iyasoto wa ninu aye?
4. Kini a le se ki a to le ri ogun ibi wa gba?
5. Nje a ti ya o soto ninu aye bi?

Timothy Oluwole Obadare

Timothy Oluwole Obadare (April 1930 - March 2013) was a Nigerian televangelist and the General Evangelist of Christ Apostolic Church (CAC).^[1][2]

Early life

Obadare was born in Ilesa, now part of Osun State, southwestern Nigeria, to David and Felicia Obadare, a pastor and petty trader, respectively.^[3] The majority of documents date Obadare's birth to 1930.^[3]
Obadare was educated at the Apostolic Church Primary School in Ise-Ilesa but dropped out due to blindness resulting from a chronic smallpox epidemic.^[3]

Evangelism

Obadare was baptized in the Holy Spirit in 1949.^[3] He worked as an evangelist with The Apostolic Church (TAC) from 1953 to 1957, following which he joined the Christ Apostolic Church at the behest of Joseph Ayo Babalola.^[3] In 1954, he studied at the Apostolic Church Theological Seminary.^[3]
Obadare founded the World Soul Winning Evangelistic Ministry.^[4] Prior to his death in March 2013, he was the President of the Interdenominational Ministers’ Association of Nigeria (IMA).^[3]
Obadare received an honorary Doctor of Divinity degree from the Trinity College of Ministerial Arts^[5] and an honorary Doctor of Ministry degree from St. John's University in Missouri.^[3]

Timothy Oluwole Obadare
Born	April 11, 1930 Ilesa, Osun State, Nigeria
Nationality	Nigerian
Other names	Baba Obadare
Citizenship	Nigerian
Occupation	pastor preacher evangelist
Years active	1957 - 2013
Website	Obadare Official website

Rev Yomi Adeyemi

Dr Isaiah 'Yomi Adeyemi is the Founder/General Overseer of Christ Foundation Ministries Worldwide with branches in Nigeria & Nottingham,United Kingdom. 

Teacher of the Word and Prophet ordained and anointed to preach good news to Nations, set at liberty the captives especially those appointed unto death and to encourage the downcast, the depressed and the feeble mind. He also ministers hope to those that are hopeless.

Dr Isaiah, Yomi Adeyemi has been diligently organizing healing and deliverance sessions, Person centredcounselling/Psychotherapy, revivals and crusades with faith clinics.  A  Principal Nurse Superintendent in Psychiatry and a B.Sc degree holder in Guidance & Counselling, from Olabisi Onabanjo University Nigeria.  He has completed a course of study in Counselling at Masters level @ Nottingham University United Kingdom.

A registered member of MBACP ( British Association for counselling & Psychotherapy) and an accredited member of Counselling Society MCS (ACC) UK and also maintain his registration with the NMC UK respectively. 

He is an active RCN activist, and maintain registration with the Royal College of Nursing UK. He was the Welfare Officer of Pentecostal Fellowship of Nigeria (PFN) Ijebu-Ode branch in 2001/2002. He is happily married to Hannah Adenike and blessed with three promising children, Miracle Testimony & Favour.  Rev. Adeyemi has authored many books:  "Cure for all Incurables", "Hope for the Barren" and "Power in Prophetic Utterance" (Thalithacumi). His new book "Hope in Despair" is currently available. 

ABOUT US - HISTORY

Christ Foundation Ministries Nottingham was inaugurated in Nigeria, Africa, in the year 1997 with two branches.

The modern Church branch is presently at 172 Folagbade Street, Ijebu-Ode, Nigeria. However the main headquarter is in Irewon Ijebu- Ode, Ogun state Nigeria-A four plot edifice with a Church building under construction, and a viable Congregation of assemblies of worshippers.

Rev Yomi Adeyemi is the Founder/General Overseer of this Ministries with branches in United Kingdom (Nottingham). The purpose/aim of this Ministries are to preach the saving grace of Jesus to many, most especially the under priviledged, the depressed  with one sickness or the other, to relief poverty in inmates and those that are experiencing mental health problems. To raise hope in those  hopeless and encourage them.  Rev. Adeyemi has been diligently organising (Counselling Sessions) Healing and Deliverance Crusades, Revivals and Faith Clinics to achieve this set Dreams and vision.

EVENTS

Fridays: Solemn Assembly- 11:00pm-3:00am 

Sundays: 11:00am-2:00pm

Evangelism is a must, daily, and on Saturdays

VENUE:

Christ Foundation Ministries Nottingham

Active Central, Mellish Sport Centre

Highbury Road

Nottingham

NG6 9FH

Church Contact: 01159782471

07903152537

Rev. Dr. Chris Tunde Joda History

REV. (DR.) CHRIS TUNDE JODA

Rev. (Dr.) Chris Tunde Joda Senior / Founding Pastor of Voice of Faith Ministries is a man on fire for God, his natural love for humanity birthed in him the deep desire to be a medical doctor, a dream which he set about and pursued faithfully and concertedly.

God, however, had a greater plan of using him not only to heal men’s physical bodies but to also make men totally whole by healing them spiritually, emotionally and financially. Being led by God to appreciate the enormity of this vision, he laid aside his medical profession and took up the mantle of Leadership of the vibrant and upwardly mobile church now known as Christ Chapel International Churches.

Dr Joda has been used of God to teach the word of faith with passion and conviction,

revealing the truth and power of God's word that has affected this generation and also laid a foundation for generations to come. He is constantly teaching and training believers to take their place in Christ and to exercise their authority.

Dr Joda is a Pastor of Pastors, he conducts Leadership training programmes and trains Pastors for the work of the ministry, he works tirelessly at coaching his flock to be rooted and grounded in the word of faith, know who they are in Christ and to enforce the victory of Christ in their lives and circumstances.

Also selflessly traveling thousands of miles yearly, he has deposited untold amounts of spiritual truths into hundreds of believers in the nation and nations around the world. As a result Christ Chapel members can be found around the globe taking their place in the body of Christ, being strong and doing exploits for God with established Churches and their own ministries to the glory of God and affecting their communities.

His calling and gifting as a practical teacher of the word with signs and wonders following has opened several doors of preaching engagements for him around the world. He is a regular speaker at several international conventions and Christmas gatherings and camp meetings especially in the United State of America.

He is widely traveled and is very well appreciated in Christian circles and he has attracted and invited countless international Ministers to Nigeria to minister both at our Churches’ Annual Camp Meeting programme and also in other churches to be a blessing to the body of Christ in Nigeria.

Rev. Dr. Tunde Joda has for several years been pioneering several philanthropic projects and programmes, like the “Feed the Poor” programme, the Prisons outreach and the TV outreach programme. With every sense of modesty Rev. Dr. Tunde Joda remains a very humble, modest and priceless general in God’s army in Nigeria. 

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List of all churches in Nigeria

Below is a list of Nigerian Churches, their General Overseers and websites. You don't have any excuse to stay at home, ok get ready and start heading to church. If yours is not there, please send it to us and we will include it.

 Abundant Life Gospel Church
Pastor/Overseer: Kola Onaolapo
Website: http://www.taligoc.org

 All Nations Evangelical Church
Pastor/Overseer: Isaiah Olatunji Odeleye
Website: http://www.allnationsevangelical.org

 Apostolic Faith Church, The
Pastor/Overseer: (for Africa)Paul Akazue
Email: afm@apostolicfaith-ng.org
Website: http://www.apostolicfaith-ng.org

 Christ Apostolic Church Worldwide
Pastor/Overseer: Elijah Howard Lajuwomi (EHL) Olusheye
Website: http://www.cacworldwide.net

 Christ Chapel International Churches
Pastor/Overseer: Tunde Joda
Website: http://www.ccicvi.org

 Christ Embassy
Pastor/Overseer: Chris Oyakhilome
Website: http://www.christembassy.org

 Christian Brethren Church, The
Pastor/Overseer: Afolabi Oladele
Website: http://www.christianbrethrenchurch.org

 Church of God Mission International
Pastor/Overseer: Margaret Idahosa
Website: http://www.cogm.org

 Church of Nigeria (Anglican Communion)
Pastor/Overseer: Peter J. Akinola
Website: http://www.anglican-nig.org

 Christ Foundation Ministries International
Pastor/Overseer: Isaiah Yomi Adeyemi
Website: www.isaiahchristfoundation.org

 Christian Central Chapel International (CCCI) City of Testimonies
Pastor/Overseer: Emmah Isong
Website: http://www.emmahisong.org

 Christian Pentecostal Mission International (CPM)
Pastor/Overseer: O Ezekiel
Website: http://www.cpmng.org

 City of Life Christian center
Pastor/Overseer: Mike Ekah
Website: http://www.cityoflifecc.org

 Covenant Of Grace Bible Church Int Inc
Pastor/Overseer: Godspower Emgboukuro Adaka
Website: http://cometoourchurch.com

 Daystar Christian Center
Pastor/Overseer: Sam Adeyemi
Website: http://www.daystarng.org

 Deeper Life Bible Church
Pastor/Overseer: W. F Kumuyi
Website: http://www.deeperlifeonline.org

 Dominion City
 Pastor/Overseer: David Ogbueli
Website: http://www.dominioncityonline.org

 Doxa Cathedral
Pastor/Overseer: Bassey Ndon
Address 10 Usung Urua Itiam, Dline ,Ewet Housing Estate, O Box 1893, Uyo, Akwa Ibom State.
Phone: +234 (0) 8028335084
Email: revbasseyndon@yahoo.com
Website: http://www.doxacathedral.org

 Father's House Bible Church
Pastor/Overseer: R. S Leigh
Website: http://www.fathershousebiblechurch.org

 Fountain of Life Church, The
Pastor/Overseer: Taiwo Odukoya
Website: http://www.tfolc.org

 Foursquare Gospel Church
Pastor/Overseer: Wilson Badejo
Website: http://www.foursquarenigeria.org 

Glorious King Christian Centre
Pastor/Overseer: Akin-Gabriel Adedayo
Website: http://www.gloriousking.org

 Glory Christian Ministries
Pastor/Overseer: I. S. James
Website: http://www.gloryland.info

 God's Kingdom Centre International Inc
Pastor/Overseer: John Kome
Website: http://www.godskingdomministry.org

 God's Kingdom Society (The Church of the Living God)
Pastor/Overseer: Osheghale Emmanuel Aighalua
Website: http://www.gksmountain.org

 Gospel Light International Ministries (New Covenant Gospel Church)
Pastor/Overseer: Felix Omobude
Website: http://www.glimcovenant.org

 Grace Family International Churches
Pastor/Overseer: Yinka Ojo
Website: http://www.gfconline.org

 His Purpose Church
Pastor/Overseer: Tony Olukoyede
Website: http://www.hispurposechurch.org

 Household of God Church
Pastor/Overseer: Chris Okotie
Website: http://www.householdofgodchurch.com

 House on the Rock
Pastor/Overseer: Paul Adefarasin
Website: http://www.hotrng.org

 International House of His Presence
Pastor/Overseer: Pastor Tunji Akinola
Website: http://www.houseofhispresence.org

 Kingdom of Light Ministries
Pastor/Overseer: Samson Makinwa
Website: http://www.klmngr.com

 KingsWord Ministries International
Pastor/Overseer: Kayode Ijisesan
Website: http://www.kingsword.org

 Latter Rain Assembly, The
Pastor/Overseer: Tunde Bakare
Website: http://www.latterrainassembly.org

 Liberty Foundation Gospel Ministries
Pastor/Overseer: Helen Ukpabio
Website: http://www.helenukpabio.org

 Livingspring Chapel International
Pastor/Overseer: Femi Emmanuel
Website: http://www.livingspring-chapel.org

 Living Truth Apostolic Church The,
Pastor/Overseer: Sam Olu Akinyemi
Facebook: The Living Truth Apostolic Church Deliverance Chapel

 Living Word Ministries
Pastor/Overseer: Emma Okorie
 Website: http://www.lwmii.org

 Living Witness World Outreach Christian
Pastor/Overseer: Hayes Baker
Website: http://www.livingwitnessworld.org

 Lighted Church, The
Pastor/Overseer: Charles Ojei
Website: http://www.thelightedchurch.org

 Logos Aflame Ministries
Pastor/Overseer: Grace Oby Agorom - Johnson
Website: http://www.gracejohnsonministries.org

 Logos Ministries Inc.
Pastor/Overseer: Yomi Isijola
Website: http://www.logosiwc.org

 Methodist Church Nigeria
Pastor/Overseer: Sunday Mbang
Website: http://www.methodistchurchnigeria.org

 Ministry of Life international (City of Life Church)
Pastor/Overseer: John Paul Okwok
Website: http://www.ministryoflifechurch.org

 Mountain of Fire And Miracle Ministries
Pastor/Overseer: Daniel Kolawole Olukoya
Website: http://www.mountain-of-fire.com

Powerline Ministries International Inc.
Pastor/Overseer: Lawrence Osagie
Website: http://www.powerlineministries.org
 Radiant Church, The
Pastor/Overseer: Emma Omon
Website: http://www.emmaomon.org

 Redeemed Christian Church Of God, The
Pastor/Overseer: Enoch Adeboye
Website: http://www.rccg.org

 Redeemed Evangelical Mission, The (TREM)
Pastor/Overseer: Mike Okonkwo
Website: http://www.trem.org

 Royal House of Grace International Church
Pastor/Overseer: David Zilly-Aggrey
Website: http://www.royalhouseofgrace.com

 Salem International Christian Centre
Pastor/Overseer: Sam Amaga
Website: http://www.saleminternational.net

 Sure Word Assembly
Pastor/Overseer: Dennis Inyang
Website: http://www.surewordassembly.org

 Sword of the Spirit Ministries International, The
Pastor/Overseer: Francis Wale Oke
Website: http://www.sotsministries.com

 This Present House
Pastor/Overseer: Tony Rapu
Website: http://www.thispresenthouse.org

 United Church of God Nigeria
Pastor/Overseer: Oludare Akinbo
Website: http://www.ucgnigeria.org

 Victory Christian Church (Faith Revival Ministries World Outreach)
 Pastor/Overseer: Nkechi Anayo-Iloputaife
Website: http://www.frmwo.org

 Winners Chapel (Faith Tabernacle)
Pastor/Overseer: David Oyedepo
Website: http://www.winnerscanaanland.org

 Word of Life Bible Church, The
Pastor/Overseer: Ayo Oritsejafor
Website: http://www.oritsejafor.netfirms.com

 World Evangelism Bible Ministries
Pastor/Overseer: Samson Ayorinde
Website: http://www.world-evangelism.org

All Nation Evangelical Church

Church History All Nations Evangelical Church (Garden of Success) is one of the branches of All Nations Evangelical Church Worldwide. ANEC began through the inspiration of the Holy Ghost through the man of God, Bishop Isaiah Olatunji Odeleye on 15 November 1990 with his wife, Pastor Mrs Adenike Odeleye and their 7 children in their home in Nigeria. Bishop Odeleye is a humble servant of God preaching the Word of holiness and living a live worthy of the glory of God. He has ministered deliverance, healing and salvation all over the world and the Lord has continued to use him to proclaim the gospel. All Nations Evangelical Church is a Bible believing church, we believe in the baptism of the Holy Spirit as well as immersion in water, we believe firmly in living a holy life as a christian. Holiness is our watchword and Evangelism in our primary task. We are a church where living people are serving the living God in truth and in holiness. According to the Word of God which says that Fear not little flock, for it is the will of the Father to give you the kingdom, ANEC has continued to grow from strength to strength and there are now more than 10 branches of the church in Nigeria and the United Kingdom with a congregation of more than 1000 members. In late 2002, the Lord instructed her daughter, Pastor Cynthia Olaitan-Olaofe to begin a house fellowship at her sister's house at Mitcham, Surrey and on 15 March 2003, All Nations Evangelical Church, Garden of Success began in London. ANEC Garden of Success is registered as a charity in the United Kingdom helping the less privileged in the community and we are continuing with the task of preaching the gospel and getting christians ready for the coming of Jesus again. We are looking forward to celebrating our 8th year in 2011. Our Mission » To win souls and turn many to righteousness, uprightness and right standing with God and to ensure that they are deeply rooted and grounded in the word of God in order to become trees of righteousness. » To preach deliverance to the captives through the undiluted word of God. » To encourage believers to serve God in holiness (divine consecration) and righteousness (in accordance with the everlasting principles of right) and focusing on divine requirements for heaven candidature. » To advocate practical Christianity based on the solid foundation laid down by Jesus Christ. » To encourage unity amongst the body of Christ and proclaim that Jesus is coming back for a glorious body without spot or wrinkle (not for a particular denomination) » To encourage believers to have a deep revelation of faith which works by love; inward righteousness which radiates to the outward man; zeal according to knowledge; love according to God’s own standard which is unconditional; and sensitivity to the Holy Spirit’s guidance. » To render selfless supportive services to the weak, the afflicted, the oppressed, the brokenhearted as led by the Holy Spirit to see that their tests, trials and tribulations turn to testimonies. » To encourage the use of our God-giving talents to occupy till Jesus’ second coming with a primary objective to do all to the GLORY OF GOD. » To provide a basis of fellowship not directly associated with any specific church or denomination. » To pray and intercede for the peace of God to be established in United Kingdom and all over the world.

Bishop Kola Onalapo Biography

Bishop Onolapo is the Founder and General Overseer of the Abundant Life Gospel Churches with Headquarters in Agege area of Lagos. He was born in July 1957 to Pa. and Mrs. Onaolapo in Erin-Ile, Kwara State. Pa Onaolapo was a business merchant when he lived until his death in 1984. His siblings are Joana Gana, the wife of the late Professor Gana, a university don and first Vice Chancellor of the Birgham University in Nassarrawa State, Anna Oluyori, wife of the grandson of King of Kabba, Pa. Atikekerejolu Oluyori, Kehinde Onaolapo, a lecturer of the Kwara State College of Education, Ilorin, Taiwo Onaolapo, a Business man. He is half-brother to Professor Joshua Onaolapo, a professor of Pharmacy in Ahmadu Bello University, Zaria. Kola Onaolapo started his primary school education in African Church Primary School, Erin-Ile. He completed his primary school education in Zaria, Kaduna State in 1968. He later went to Government Secondary School, Patigi in Kwara State. In 1975 he got admission into Ahmadu Bello University’s School of Basic Studies and later was admitted into the University’s Faculty of Science where he studied Chemistry. He started preaching as a student in the university where he was involved with the Samaru Gospel Team, a campus crusade, using the Assemblies of God Church in Samaru. As a student pastor he preached in many crusades in Zaria. Many people were not sure if he was a student or a pastor. After graduating from Ahmadu Bello University in 1980, he was employed by the Plateau State Government to work as a teacher in Jos. It was while he was teaching he had an encounter with God.Bishop Onaolapo would usually wake up at 3 a.m. to pray. On this particular day when he woke up to pray, he heard a voice saying to him, “I will be calling you to preach the gospel”. Two weeks later, the same voice came asking him to fast and pray in preparation for a visit from God.He started the prayer and fasting and on the following day by 4 am while he was trying to rest after a session of prayer, he was visited by Jesus in his room. Bishop Onaolapo describes the visit: “I lay down to rest after a session of prayer. My eyes were opened but I was suspended. My door was open and I saw Jesus walk in. How did I know him? I just knew. I could not talk. Every movement was suspended. He walked as far as my bed and took my hand. I believe he was trying to pass the anointing into my life. I can’t remember how long. I could not scream. Then he left my hands and vanished. As he vanished, an audible voice came speaking, ‘Go into all the world and preach the gospel.” That was how Bishop Onaolapo started his full time ministry work. He later moved to Ilorin where he started Abundant Life Gospel Church before moving the headquarters to Lagos. He was ordained Bishop by Late Bishop Benson Idahosa,Founder and President of the Church of God Mission International Inc Nigeria as the first Abundant Life Gospel Church bishop. Abundant Life Gospel Church is a fast growing Pentecostal Church located at 69 Iju Road, Agege, Lagos. Bishop Onaolapo died on October 19, 2012 after going into coma for three days in the United States. He was married to Reverend Mrs. Janet Onaolapo, a Senior Pastor and Host of a Christian TV Program broadcast on Lagos TV. His children are: Patience Onaolapo (Female), David Onalapo (Male) and Peace Onaolapo (Female).BREAKING: Former Health Minister, Babatunde Osotimehin is dead

Christianity against homosexual

Christian denominational positions[edit] Main article: List of Christian denominational positions on homosexuality Catholic Church[edit] The Catholic Church views as sinful any sexual act not related to procreation by couple joined under the Sacrament of Matrimony.[6][7] The Church states that "homosexual tendencies" are "objectively disordered", but does not consider the tendency itself to be sinful but rather a temptation toward sin.[8][9] The Church, however, considers "homosexual acts" to be "grave sins", "intrinsically disordered", and "contrary to the natural law", and "under no circumstances can they be approved".[9][10] The Eastern Orthodox churches,[11] like the Catholic Church, condemns only homosexual acts. Orthodox Churches[edit] All Orthodox Church jurisdictions, such as the Orthodox Church in America, have taken the approach of welcoming people with "homosexual feelings and emotions," while encouraging them to work towards "overcoming its harmful effects in their lives," and not allowing the sacraments to people who seek to justify homosexual activity.[12][13] Protestant Churches[edit] Liberal position[edit] Certain other Christian denominations do not view monogamous same-sex relationships as sinful or immoral, and may bless such unions and consider them marriages. These include the United Church of Canada, and the United Church of Christ.,[14] all German Lutheran, reformed and united churches in EKD,[15] all Swiss reformed churches, the Protestant Church in the Netherlands, the United Protestant Church in Belgium,[16] the United Protestant Church of France,[17] the Church of Denmark, the Church of Sweden, the Church of Iceland and the Church of Norway. The Evangelical Lutheran Church of Finland also allows prayer for same-sex couples.[18] The Metropolitan Community Church was founded specifically to serve the Christian LGBT community. The Global Alliance of Affirming Apostolic Pentecostals (GAAAP), traces its roots back to 1980, making it the oldest LGBT-affirming Apostolic Pentecostal denomination in existence.[19] Another such organization is the Affirming Pentecostal Church International, currently the largest affirming Pentecostal organization, with churches in the US, UK, Central and South America, Europe and Africa. LGBT-affirming denominations regard homosexuality as a natural occurrence. The United Church of Christ celebrates gay marriage,[20] and some parts of the Anglican[21] and Lutheran[22] churches allow for the blessing of gay unions. The United Church of Canada also allows same-sex marriage, and views sexual orientation as a gift from God. Within the Anglican communion there are openly gay clergy, for example, Gene Robinson is an openly gay Bishop in the US Episcopal Church. Within the Lutheran communion there are openly gay clergy, for example, bishop Eva Brunne is an openly lesbian Bishop in the Church of Sweden. Such religious groups and denominations interpretation of scripture and doctrine leads them to accept that homosexuality is morally acceptable, and a natural occurrence. For example, in 1988 the United Church of Canada, that country's largest Protestant denomination, affirmed that "a) All persons, regardless of their sexual orientation, who profess Jesus Christ and obedience to Him, are welcome to be or become full member of the Church; and b) All members of the Church are eligible to be considered for the Ordered Ministry."[23] In 2000, the Church's General Assembly further affirmed that "human sexual orientations, whether heterosexual or homosexual, are a gift from God and part of the marvelous diversity of creation."[24] In addition, some Christian denominations such as the Moravian Church, believe that the Bible speaks negatively of homosexual acts but, as research on the matter continues, the Moravian Church seeks to establish a policy on homosexuality and the ordination of homosexuals.[25] In 2014, Moravian Church in Europe allowed blessings of same-sex unions.[26] Liberal Quakers, those in membership of Britain Yearly Meeting and Friends General Conference in the US approve of same-sex marriage and union. Quakers were the first Christian group in the United Kingdom to advocate for equal marriage and Quakers in Britain formally recognised same-sex relationships in 1963.[27][28][29] Various positions[edit] Churches within the Lutheran World Federation hold stances on the issue ranging from labeling homosexual acts as sinful, to acceptance of homosexual relationships. For example, the Lutheran Church–Missouri Synod, the Lutheran Church of Australia, and the Wisconsin Evangelical Lutheran Synod recognize homosexual behavior as intrinsically sinful and seek to minister to those who are struggling with homosexual inclinations.[22][30] However, the Church of Sweden conducts same-sex marriages, while the Evangelical Lutheran Church in America opens the ministry of the church to gay pastors and other professional workers living in committed relationships.[31] The Ethiopian Mekane Yesus Lutheran Church, however, has taken a stand that marriage is inherently between a man and a woman, and has formally broken fellowship with the ELCA,[32] a doctrinal stand that has cost the Ethiopian church ELCA financial support. Conservative position[edit] Some mainline Protestant denominations, such as the Methodist churches,[33][34][35][36] Reformed Church in America,[37] the Presbyterian Church in America has a conservative position on the subject.[38] The Seventh-day Adventist Church "recognizes that every human being is valuable in the sight of God, and seeks to minister to all men and women [including homosexuals] in the spirit of Jesus," while maintaining that homosexual sex itself is "forbidden" in the Bible. "Jesus affirmed the dignity of all human beings and reached out compassionately to persons and families suffering the consequences of sin. He offered caring ministry and words of solace to struggling people, while differentiating His love for sinners from His clear teaching about sinful practices."[39] Most of the Anglican Communion does not approve of homosexual activity, with the exception of the Episcopal Church and the Anglican Church of Canada, which is facing a possible exclusion from international Anglican bodies over the issue.[40] Conservative Quakers, those within Friends United Meeting and the Evangelical Friends International believe that sexual relations are condoned only in marriage, which they define to be between a man and a woman.[41] Evangelical Churches[edit] The positions of the Evangelical Churches are varied. They range from liberal to conservative, through moderate. Moderate position[edit] Some churches have a moderate position. Although they do not approve homosexual practices, they show sympathy and respect for homosexuals.[42] U.S.[edit] Reflecting this position, some pastors, for example, have shown openness in public statements. For example, Pentecostal Pastor Carl Lentz of Hillsong Church New York City said in 2014 that gays were numerous in their church and he prayed that Hillsong always welcoming.[43][44] Pastor Andy Stanley of North Point Community Church, a evangelical megachurch of Alpharetta, mentioned in 2015 that the church should be the safest place on the planet for students to talk about anything, including same-sex attraction.[45] There is also a movement of people who consider themselves "gay Evangelicals".[46] Composed mainly of young people, the movement is positioned against liberals and conservatives. Recognizing themselves as gay or bisexual, these young people believe that their attraction to same-sex people, while present, does not allow them to have homosexual relationships. They say that their Christian conversion did not instantly change their sexual desires. They insist that the church should always reject homosexual practices, but that it should welcome gay people. France[edit] The French Evangelical Alliance, a member of the European Evangelical Alliance and the World Evangelical Alliance, adopted on 12 October 2002, through its National Council, a document entitled Foi, espérance et homosexualité ("Faith, Hope and Homosexuality "), in which homophobia, hatred and rejection of homosexuals are condemned, but which denies homosexual practices and full church membership of unrepentant homosexuals and those who approve of these practices.[47] In 2015, the Conseil national des évangéliques de France (French National Council of Evangelicals) reaffirmed its position on the issue by opposing marriage of same-sex couples, while not rejecting homosexuals, but wanting to offer them more than a blessing; an accompaniment and a welcome.[48] The French evangelical pastor Philippe Auzenet, a chaplain of the association Oser en parler, regularly intervenes on the subject in the media. It promotes dialogue and respect, as well as sensitization in order to better understand homosexuals.[49] He also said in 2012 that Jesus would go to a gay bar, because he was going to all people with love.[50] Nigeria[edit] Philip Igbinijesu, a pastor of the Lagos Word Assembly, an Evangelical church, said in a message to his church that the Nigerian law on homosexuality (inciting denunciation) was hateful. He recalled that homosexuals are creatures of God and that they should be treated with respect.[51] Restorationist Churches[edit] Restorationist churches, like Jehovah's Witnesses and LDS Church, take the position that homosexual activity is immoral.[52][53] Views critical of homosexuality[edit] Lot prevents sodomites from raping the angels, Heinrich Aldegrever, 1555. Execution by fire and torture of five homosexual Franciscan monks, Bruges, 26 July 1578 Christian protesters at a 2006 gay pride event in San Francisco. Many American Evangelical and Fundamentalist Christians regard homosexual acts as sinful[54] and think they should not be accepted by society.[55] They tend to interpret biblical verses on homosexual acts to mean that the heterosexual family was created by God[56] to be the bedrock of civilization and that same-sex relationships contradict God’s design for marriage and violate his will.[57][58][59][60][61] Christians who oppose homosexual relationships sometimes contend that same-gender sexual activity is unnatural.[62] Christian objections to homosexual behavior are based upon their interpretations of the Bible. Some Christians interpret the book of Leviticus as prohibiting homosexual sex.[63][64][65][66] Some Biblical scholars interpret Genesis 19:5 as indicating that homosexual activity led to the destruction of the ancient cities of Sodom and Gomorrah.[63][67] Other Biblical passages that some interpret as addressing the issue of homosexual behavior include Romans 1:26–27, 1 Corinthians 6:9–10, 1 Timothy 1:10, and Jude 1:7.[63] Christian author and counselor Joe Dallas says that the Biblical passages relating to homosexual acts uniformly prohibit that behavior.[68] Christian organisations such as the former 'ex-gay' group Exodus International take the view that 1 Corinthians 6:9–11 offers Christian believers "freedom from homosexuality,"[69][70] although Exodus ceased activities in June 2013, issuing a statement which repudiated some of its aims and apologized for the harm their pursuit has caused to LGBT people.[71] Catholicism[edit] The Catechism of the Catholic Church states "men and women who have deep-seated homosexual tendencies ... must be accepted with respect, compassion, and sensitivity."[72] "Every sign of unjust discrimination in their regard should be avoided." They oppose criminal penalties against homosexuality.[73] The Catholic Church requires those who are attracted to people of the same (or opposite) sex to practice chastity, because it teaches that sexuality should only be practiced within marriage, which includes chaste sex as permanent, procreative, heterosexual, and monogamous. The Vatican distinguishes between "deep-seated homosexual tendencies" and the "expression of a transitory problem", in relation to ordination to the priesthood; saying in a 2005 document that homosexual tendencies "must be clearly overcome at least three years before ordination to the diaconate."[74] A 2011 report based on telephone surveys of American Catholics conducted by the Public Religion Research Institute found that 56% believe that sexual relations between two people of the same sex are not sinful.[75][76] Confessional Lutheranism[edit] Confessional Lutheran churches teach that it is sinful to have homosexual desires, even if they do not lead to homosexual activity.[77] The Doctrinal statement issued by the Wisconsin Synod states that making a distinction between homosexual orientation and the act of homosexuality is confusing: "We cannot limit the sin of homosexuality to deeds but not desires, any more than we can limit heterosexual sin to deeds but not desires. Scripture clearly includes desires and inclinations toward sinful actions in the category of sin (Mt 5:27-28). This is true of both homosexual and heterosexual sin."[78] However, confessional Lutherans also warn against selective morality which harshly condemns homosexuality while treating other sins more lightly.[78] Other churches[edit] In opposing interpretations of the Bible that are supportive of homosexual relationships, conservative Christians have argued for the reliability of the Bible,[79][80] and the meaning of texts related to homosexual acts,[59][81] while often seeing what they call the diminishing of the authority of the Bible by many homosexual authors as being ideologically driven.[82] As an alternative to a school-sponsored Day of Silence opposing bullying of LGBT students, conservative Christians organized a Golden Rule Initiative, where they passed out cards saying "As a follower of Christ, I believe that all people are created in the image of God and therefore deserve love and respect."[83] Others created a Day of Dialogue to oppose what they believe is the silencing of Christian students who make public their opposition to homosexuality. Views supportive of homosexuality[edit] "Jonathan Lovingly Taketh His Leave of David" by Julius Schnorr von Karolsfeld In the 20th century, theologians like Jürgen Moltmann, Hans Küng, John Robinson, Bishop David Jenkins, Don Cupitt, and Bishop Jack Spong challenged traditional theological positions and understandings of the Bible; following these developments some have suggested that passages have been mistranslated or that they do not refer to what we understand as "homosexuality."[84] Clay Witt, a minister in the Metropolitan Community Church, explains how theologians and commentators like John Shelby Spong, George Edwards and Michael England interpret injunctions against certain sexual acts as being originally intended as a means of distinguishing religious worship between Abrahamic and the surrounding pagan faiths, within which homosexual acts featured as part of idolatrous religious practices: "England argues that these prohibitions should be seen as being directed against sexual practices of fertility cult worship. As with the earlier reference from Strong’s, he notes that the word 'abomination' used here is directly related to idolatry and idolatrous practices throughout the Hebrew Testament. Edwards makes a similar suggestion, observing that 'the context of the two prohibitions in Leviticus 18:22 and Leviticus 20:13 suggest that what is opposed is not same-sex activity outside the cult, as in the modern secular sense, but within the cult identified as Canaanite'".[85] In 1986 the Evangelical and Ecumenical Women’s Caucus (EEWC), then known as the Evangelical Women's Caucus International, passed a resolution stating: "Whereas homosexual people are children of God, and because of the biblical mandate of Jesus Christ that we are all created equal in God's sight, and in recognition of the presence of the lesbian minority in EWCI, EWCI takes a firm stand in favor of civil rights protection for homosexual persons."[86] Some Christians believe that Biblical passages have been mistranslated or that these passages do not refer to LGBT orientation as currently understood.[87] Liberal Christian scholars, like conservative Christian scholars, accept earlier versions of the texts that make up the Bible in Hebrew or Greek. However, within these early texts there are many terms that modern scholars have interpreted differently from previous generations of scholars.[88][89][90] There are concerns with copying errors, forgery, and biases among the translators of later Bibles.[88][89][90] They consider some verses such as those they say support slavery[88] or the inferior treatment of women[89] as not being valid today, and against the will of God present in the context of the Bible. They cite these issues when arguing for a change in theological views on sexual relationships to what they say is an earlier view. They differentiate among various sexual practices, treating rape, prostitution, or temple sex rituals as immoral and those within committed relationships as positive regardless of sexual orientation. They view certain verses, which they believe refer only to homosexual rape, as not relevant to consensual homosexual relationships.[90] Yale professor John Boswell has argued that a number of Early Christians entered into homosexual relationships,[91] and that certain Biblical figures had homosexual relationships, such as Ruth and her mother-in-law Naomi, Daniel and the court official Ashpenaz, and David and King Saul's son Jonathan.[92] Boswell has also argued that adelphopoiesis, a rite bonding two men, was akin to a religiously sanctioned same-sex union. Having partaken in such a rite, a person was prohibited from entering into marriage or taking monastic vows, and the choreography of the service itself closely parallelled that of the marriage rite.[91][93][94] His views have not found wide acceptance, and opponents have argued that this rite sanctified a Platonic brotherly bond, not a homosexual union.[94] He also argued that condemnation of homosexuality began only in the 12th century.[95] Boswell's critics[96] point out that many earlier doctrinal sources condemn homosexuality as a sin even if they don't prescribe a specific punishment, and that Boswell's arguments are based on sources which reflected a general trend towards harsher penalties, rather than a change in doctrine, from the 12th century onwards. Desmond Tutu, the former Anglican Archbishop of Cape Town and a Nobel Peace Prize winner, has described homophobia as a "crime against humanity" and "every bit as unjust" as apartheid:[97] "We struggled against apartheid in South Africa, supported by people the world over, because black people were being blamed and made to suffer for something we could do nothing about; our very skins. It is the same with sexual orientation. It is a given. ... We treat them [gays and lesbians] as pariahs and push them outside our communities. We make them doubt that they too are children of God – and this must be nearly the ultimate blasphemy. We blame them for what they are."[98] Modern gay Christian leader Justin R. Cannon promotes what he calls "Inclusive Orthodoxy" (not to be confused with the Eastern Orthodox Church). He explains on his ministry website: "Inclusive Orthodoxy is the belief that the Church can and must be inclusive of LGBT individuals without sacrificing the Gospel and the Apostolic teachings of the Christian faith."[99] Cannon's ministry takes a unique approach quite distinct from modern liberal Christians, yet which still supports homosexual relations. His ministry affirms the divine inspiration of the Bible, the authority of Tradition, and says "...that there is a place within the full life and ministry of the Christian Church for lesbian, gay, bisexual, and transgender Christians, both those who are called to lifelong celibacy and those who are partnered."[100] Today, many religious people are becoming more affirming of same-sex relationships, even in denominations with official stances against homosexuality. In the United States, people in denominations who are against same-sex relationships are liberalizing quickly, though not as quickly as those in more affirming groups.[101] This social change is creating tension within many denominations, and even schisms and mass walk-outs among Mormons and other conservative groups.[102] Homosexual Christians and organizations[edit] Further information: LGBT-affirming Christian denominations See also: LGBT-affirming religious groups Rev. Troy Perry preaching in 2006 at a Metropolitan Community Church. George Barna, a conservative Christian author and researcher, conducted a survey in the United States in 2009 that found gay and lesbian people having a Christian affiliation were more numerous than had been presumed. He characterized some of his leading conclusions from the data as follows:[103] "People who portray gay adults as godless, hedonistic, Christian bashers are not working with the facts. A substantial majority of gays cite their faith as a central facet of their life, consider themselves to be Christian, and claim to have some type of meaningful personal commitment to Jesus Christ active in their life today. The data indicate that millions of gay people are interested in faith but not in the local church and do not appear to be focused on the traditional tools and traditions that represent the comfort zone of most churched Christians. Gay adults clearly have a different way of interpreting the Bible on a number of central theological matters, such as perspectives about God. Homosexuals appreciate their faith but they do not prioritize it, and they tend to consider faith to be individual and private rather than communal." The study of 20 faith-oriented attributes revealed significant differences between the United States heterosexual and homosexual populations sampled, homosexual respondents being less likely to be born again Christians than heterosexual respondents (27% compared to 47%), and the degree of commitment to their faith and families also differed. Other significant contrasts were seen in regards to "liberal" versus "conservative" social positions, as well as in one’s understanding of God, with 43% of homosexual participants sharing the "orthodox, biblical" understanding of God which 71% of heterosexual participants indicate they do. Respondents were not asked to describe themselves as "born again", but as is standard in Barna studies, this classification was defined according to basic standard criteria.[104] Barna concluded, "The data indicates that millions of gay people are interested in faith but not in the local church and do not appear to be focused on the traditional tools and traditions that represent the comfort zone of most churched Christians." And that "Gay adults clearly have a different way of interpreting the Bible on a number of central theological matters, such as perspectives about God."[104] Candace Chellew-Hodge, liberal Christian lesbian founder of online magazine Whoseoever, responded to the findings: All in all, I'm grateful for Barna even wandering into the subject of gay and lesbian religious belief. I think his study is important and can go a long way to dispelling the old "gays vs. God" dichotomy that too often gets played out in the media. However, his overall message is still harmful: Gays and lesbians are Christians – they're just not as good as straight ones.[105] She argued that Barna had formulated his report with undue irony and skepticism, and that he had failed to take into account the reasons for the data which enkindled his "arrière pensée." The reason why far fewer homosexuals attend church, she argued, is that there are far fewer churches who will accept them. Equally, gays and lesbians do not see the Bible as unequivocally true because they are forced by its use against them to read it more closely and with less credulity, leading them to note its myriad contradictions.[105] Organizations for homosexual Christians exist across a wide range of beliefs and traditions. The interdenominational Gay Christian Network has some members who affirm same-sex relationships and others who commit themselves to celibacy, groups it refers to as "Side A" and "Side B", respectively.[106][107] According to founder Justin Lee, "We're just trying to get people together who experience attraction to the same sex, however they have handled that, and who love Jesus and say, OK, you are welcome here, and then let's pray together and figure out where God wants us to take it."[108] Some organizations cater exclusively to homosexual Christians who do not want to have gay sex, or attraction; the goals of these organizations vary. Some Christian groups focus on simply refraining from gay sex, such as Courage International and North Star.[109] Other groups additionally encourage gay members to reduce or eliminate same-sex attractions. Love Won Out and the now-defunct Exodus International are examples of such ministries. These groups are sometimes referred to as ex-gay organizations, though many no longer use the term. Alan Chambers, the president of Exodus, says the term incorrectly implies a complete change in sexual orientation,[110] though the group Parents and Friends of Ex-Gays and Gays continues to use the term. In addition, individual Christians identifying as gay who want to subscribe to the conservative ethic are becoming more vocal themselves.[111] Gay Christian writer and actor Peterson Toscano argues that organizations promoting orientation change are a "ruse."[112] An organization he co-founded, Beyond Ex-Gay, supports people who feel they have been wounded by such organizations.[113] Other groups support or advocate for gay Christians and their relationships. For example, in the United States, IntegrityUSA represents the interests of lesbian and gay Christians in the Episcopal Church,[114] while United Methodists have the Reconciling Ministries Network and evangelical Christians have Evangelicals Concerned.[115] In 2014 the United Church of Christ filed a lawsuit challenging North Carolina’s ban on same-sex marriage, which is America’s first faith-based challenge to same-sex marriage bans; the Alliance of Baptists joined the lawsuit later that year.[116][117] In Europe, lesbian and gay evangelical Christians have a European forum.[118] Working within the worldwide Anglican Communion on a range of discrimination issues, including those of LGBT clergy and people in the church, is Inclusive Church.[119] The longest standing group for lesbian and gay Christians in the UK, founded in 1976, is the non-denominational Lesbian and Gay Christian Movement;[120] specifically aimed to meet the needs of lesbian and gay evangelicals, there is the Evangelical Fellowship for Lesbian and Gay Christians;[121] specifically working within the Church of England is Changing Attitude,[122] which also takes an international focus in working for gay, lesbian, bisexual and transgender affirmation within the Anglican Communion.[123] Sociologist Richard N. Pitt argues that these organizations are only available to LGBT members of liberal denominations, as opposed to those in conservative denominations. His review of the literature on gay Christians suggests that these organizations not only represent the interests of Christians who attend their churches, but (like gay-friendly and gay-affirming churches) also give these members useful responses to homophobic and heterosexist rhetoric. His research shows that those GLBT Christians who stay at homophobic churches "kill the messenger"[124] by attacking the minister's knowledge about homosexuality, personal morality, focus on sin instead of forgiveness, and motivations for preaching against homosexuality.

Christianity

Christianity[note 1] is an Abrahamic monotheistic[1] religion based on the life and teachings of Jesus Christ, who serves as the focal point for the religion. It is the world's largest religion,[2][3] with over 2.4 billion followers,[4][5][6] or 33% of the global population, known as Christians.[note 2] Christians believe that Jesus is the Son of God and the savior of humanity whose coming as the Messiah (the Christ) was prophesied in the Old Testament.[7] Christian theology is summarized in creeds such as the Apostles' Creed and Nicene Creed. These professions of faith state that Jesus suffered, died, was buried, descended into hell, and rose from the dead, in order to grant eternal life to those who believe in him and trust in him for the remission of their sins. The creeds further maintain that Jesus bodily ascended into heaven, where he reigns with God the Father in the unity of the Holy Spirit, and that he will return to judge the living and the dead and grant eternal life to his followers. His incarnation, earthly ministry, crucifixion and resurrection are often referred to as "the gospel", meaning "good news".[note 3] The term gospel also refers to written accounts of Jesus's life and teaching, four of which—Matthew, Mark, Luke and John—are considered canonical and included in the Christian Bible. Christianity is an Abrahamic religion that began as a Second Temple Judaic sect in the mid-1st century.[8][9] Originating in Judea, it quickly spread to Europe, Syria, Mesopotamia, Asia Minor, Transcaucasia, Egypt, Ethiopia and India, and by the end of the 4th century had become the official state church of the Roman Empire.[10][11][12] Following the Age of Discovery, Christianity spread to the Americas, Australasia, sub-Saharan Africa and the rest of the world through missionary work and colonization.[13][14][15] Christianity has played a prominent role in the shaping of Western civilization.[16][17][18][19][20] Throughout its history, Christianity has weathered schisms and theological disputes that have resulted in many distinct churches and denominations. Worldwide, the three largest branches of Christianity are the Catholic Church, the Eastern Orthodox Church and the various denominations of Protestantism. The Catholic and Eastern Orthodox churches broke communion with each other in the East–West Schism of 1054; Protestantism came into existence in the Reformation of the 16th century, splitting from the Catholic Church.[21] Contents [hide] 1 Beliefs 1.1 Creeds 1.2 Jesus 1.3 Salvation 1.4 Trinity 1.5 Scriptures 1.6 Eschatology 2 Worship 2.1 Sacraments 2.2 Liturgical calendar 2.3 Symbols 2.4 Baptism 2.5 Prayer 3 History 3.1 Early Church and Christological Councils 3.2 Early Middle Ages 3.3 High and Late Middle Ages 3.4 Protestant Reformation and Counter-Reformation 3.5 Post-Enlightenment 4 Demographics 5 Major denominations 5.1 Catholic 5.2 Orthodox 5.3 Protestant 5.4 Restorationist 5.5 Other 6 Christian culture 7 Ecumenism 8 Criticism and apologetics 9 See also 10 Notes 11 References 11.1 Bibliography 12 Further reading 13 External links Beliefs There are many important differences of interpretation and opinion of the Bible and sacred tradition on which Christianity is based.[22] Because of these irreconcilable differences in theology and a lack of consensus on the core tenets of Christianity, Catholics, Protestants, Orthodox and Evangelicals often deny that members of certain other branches are Christians.[23] Creeds Main articles: Creed § Christian creeds, and List of Christian creeds Wikisource has original text related to this article: Apostles' Creed Wikisource has original text related to this article: Nicene Creed Concise doctrinal statements or confessions of religious beliefs are known as creeds (from Latin credo, meaning "I believe"). They began as baptismal formulae and were later expanded during the Christological controversies of the 4th and 5th centuries to become statements of faith. Many evangelical Protestants reject creeds as definitive statements of faith, even while agreeing with some or all of the substance of the creeds. The Baptists have been non-creedal "in that they have not sought to establish binding authoritative confessions of faith on one another."[24]:p.111 Also rejecting creeds are groups with roots in the Restoration Movement, such as the Christian Church (Disciples of Christ), the Evangelical Christian Church in Canada and the Churches of Christ.[25][26]:14–15[27]:123 An Eastern Christian icon depicting Emperor Constantine and the Fathers of the First Council of Nicaea (325) as holding the Niceno–Constantinopolitan Creed of 381 The Apostles' Creed is the most widely 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, Anglicanism and Western Rite Orthodoxy. It is also used by Presbyterians, Methodists and Congregationalists. This particular creed was developed between the 2nd and 9th centuries. Its central doctrines are those of the Trinity and God the Creator. Each of the doctrines found in this creed can be traced to statements current in the apostolic period. The creed was apparently used as a summary of Christian doctrine for baptismal candidates in the churches of Rome.[28] Its main points include: Belief in God the Father, Jesus Christ as the Son of God and the Holy Spirit The death, descent into hell, resurrection 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, largely in response to Arianism, at the Councils of Nicaea and Constantinople in 325 and 381 respectively [29][30] and ratified as the universal creed of Christendom by the First Council of Ephesus in 431.[31] The Chalcedonian Definition, or Creed of Chalcedon, developed at the Council of Chalcedon in 451,[32] though rejected by the Oriental Orthodox churches,[33] taught Christ "to be acknowledged in two natures, inconfusedly, unchangeably, indivisibly, inseparably": one divine and one human, and that both natures, while perfect in themselves, are nevertheless also perfectly united into one person.[34] 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, and Trinity in Unity; neither confounding the Persons nor dividing the Substance."[35] Most Christians (Roman Catholic, Eastern Orthodox, Oriental Orthodox and Protestant alike) accept the use of creeds, and subscribe to at least one of the creeds mentioned above.[36] Jesus Various depictions of Jesus Main articles: Jesus, Jesus in Christianity, and Christ (title) See also: Jesus in comparative mythology The central tenet of Christianity is the belief in Jesus as the Son of God and the Messiah (Christ). Christians believe that Jesus, as the Messiah, was anointed by God as savior of humanity, and hold that Jesus' coming was the fulfillment of messianic prophecies of the Old Testament. The Christian concept of the Messiah differs significantly from the contemporary Jewish concept. The core Christian belief is that through belief in and acceptance of the death and resurrection of Jesus, sinful humans can be reconciled to God and thereby are offered salvation and the promise of eternal life.[37] While there have been many theological disputes over the nature of Jesus over the earliest centuries of Christian history, generally Christians believe that Jesus is God incarnate and "true God and true man" (or both fully divine and fully human). Jesus, having become fully human, suffered the pains and temptations of a mortal man, but did not sin. As fully God, he rose to life again. According to the New Testament, he rose from the dead,[38] ascended to heaven, is seated at the right hand of the Father[39] and will ultimately return[Acts 1:9–11] to fulfill the rest of Messianic prophecy, including the resurrection of the dead, the Last Judgment and final establishment of the Kingdom of God. According to the canonical gospels of Matthew and Luke, Jesus was conceived by the Holy Spirit and born from the Virgin Mary. Little of Jesus' childhood is recorded in the canonical gospels, although infancy gospels were popular in antiquity. In comparison, his adulthood, especially the week before his death, is well documented in the gospels contained within the New Testament, because that part of his life is believed to be most important. The biblical accounts of Jesus' ministry include: his baptism, miracles, preaching, teaching and deeds. Death and resurrection Main articles: Crucifixion of Jesus and Resurrection of Jesus Crucifixion, representing the death of Jesus on the Cross, painting by Diego Velázquez, 17th century Christians consider the resurrection of Jesus to be the cornerstone of their faith (see 1 Corinthians 15) and the most important event in history.[40] Among Christian beliefs, the death and resurrection of Jesus are two core events on which much of Christian doctrine and theology is based.[41] According to the New Testament, Jesus was crucified, died a physical death, was buried within a tomb and rose from the dead three days later.[Jn. 19:30–31] [Mk. 16:1] [16:6] The New Testament mentions several resurrection appearances of Jesus on different occasions to his twelve apostles and disciples, including "more than five hundred brethren at once",[1Cor 15:6] before Jesus' Ascension to heaven. Jesus' death and resurrection are commemorated by Christians in all worship services, with special emphasis during Holy Week which includes Good Friday and Easter Sunday. The death and resurrection of Jesus are usually considered the most important events in Christian theology, partly because they demonstrate that Jesus has power over life and death and therefore has the authority and power to give people eternal life.[42] Christian churches accept and teach the New Testament account of the resurrection of Jesus with very few exceptions.[43] Some modern scholars use the belief of Jesus' followers in the resurrection as a point of departure for establishing the continuity of the historical Jesus and the proclamation of the early church.[44] Some liberal Christians do not accept a literal bodily resurrection,[45][46] seeing the story as richly symbolic and spiritually nourishing myth. Arguments over death and resurrection claims occur at many religious debates and interfaith dialogues.[47] Paul the Apostle, an early Christian convert and missionary, wrote, "If Christ was not raised, then all our preaching is useless, and your trust in God is useless."[1Cor 15:14] [48] Salvation Main article: Salvation (Christianity) Paul the Apostle, like Jews and Roman pagans of his time, believed that sacrifice can bring about new kinship ties, purity and eternal life.[49] For Paul, the necessary sacrifice was the death of Jesus: Gentiles who are "Christ's" are, like Israel, descendants of Abraham and "heirs according to the promise".[Gal. 3:29] [50] The God who raised Jesus from the dead would also give new life to the "mortal bodies" of Gentile Christians, who had become with Israel the "children of God" and were therefore no longer "in the flesh".[Rom. 8:9,11,16] [49] Modern Christian churches tend to be much more concerned with how humanity can be saved from a universal condition of sin and death than the question of how both Jews and Gentiles can be in God's family. According to both Catholic and Protestant doctrine, salvation comes by Jesus' substitutionary death and resurrection. The Catholic Church teaches that salvation does not occur without faithfulness on the part of Christians; converts must live in accordance with principles of love and ordinarily must be baptized.[51][52] Martin Luther taught that baptism was necessary for salvation, but modern Lutherans and other Protestants tend to teach that salvation is a gift that comes to an individual by God's grace, sometimes defined as "unmerited favor", even apart from baptism. Christians differ in their views on the extent to which individuals' salvation is pre-ordained by God. Reformed theology places distinctive emphasis on grace by teaching that individuals are completely incapable of self-redemption, but that sanctifying grace is irresistible.[53] In contrast Catholics, Orthodox Christians and Arminian Protestants believe that the exercise of free will is necessary to have faith in Jesus.[54] Trinity Main article: Trinity The Trinity is the belief that God is one God in three persons: the Father, the Son (Jesus), and the Holy Spirit Trinity refers to the teaching that the one God[1] comprises three distinct, eternally co-existing persons; the Father, the Son (incarnate in Jesus Christ) and the Holy Spirit. Together, these three persons are sometimes called the Godhead,[55][56][57] although there is no single term in use in Scripture to denote the unified Godhead.[58] In the words of the Athanasian Creed, an early statement of Christian belief, "the Father is God, the Son is God and the Holy Spirit is God, and yet there are not three Gods but one God".[59] They are distinct from another: the Father has no source, the Son is begotten of the Father and the Spirit proceeds from the Father. Though distinct, the three persons cannot be divided from one another in being or in operation. While some Christians also believe that God appeared as the Father in the Old Testament, it is agreed that he appeared as the Son in the New Testament, and will still continue to manifest as the Holy Spirit in the present. But still, God still existed as three persons in each of these times.[60] However, traditionally there is a belief that it was the Son who appeared in the Old Testament because, for example, when the Trinity is depicted in art, the Son typically has the distinctive appearance, a cruciform halo identifying Christ, and in depictions of the Garden of Eden this looks forward to an Incarnation yet to occur. In some Early Christian sarcophagi the Logos is distinguished with a beard, "which allows him to appear ancient, even preexistent."[61] The Trinity is an essential doctrine of mainstream Christianity. From earlier than the times of the Nicene Creed, 325, Christianity advocated[62] the triune mystery-nature of God as a normative profession of faith. According to Roger E. Olson and Christopher Hall, through prayer, meditation, study and practice, the Christian community concluded "that God must exist as both a unity and trinity", codifying this in ecumenical council at the end of the 4th century.[63] [64] According to this doctrine, God is not divided in the sense that each person has a third of the whole; rather, each person is considered to be fully God (see Perichoresis). The distinction lies in their relations, the Father being unbegotten; the Son being begotten of the Father; and the Holy Spirit proceeding from the Father and (in Western Christian theology) from the Son. Regardless of this apparent difference, the three "persons" are each eternal and omnipotent. Other Christian religions including Unitarian Universalism, Jehovah's Witnesses, Mormonism and others do not share those views on the Trinity. The Latin word trias, from which trinity is derived, is first seen in the works of Theophilus of Antioch. He wrote of "the Trinity of God (the Father), His Word (the Son) and His Wisdom (Holy Spirit)".[65] The term may have been in use before this time. Afterwards it appears in Tertullian.[66][67] In the following century the word was in general use. It is found in many passages of Origen.[68] Trinitarians Main article: Trinitarianism Trinitarianism denotes those Christians who believe in the concept of the Trinity. Almost all Christian denominations and churches hold Trinitarian beliefs. Although the words "Trinity" and "Triune" do not appear in the Bible, theologians beginning in the 3rd century developed the term and concept to facilitate comprehension of the New Testament teachings of God as being Father, Son and Holy Spirit. Since that time, Christian theologians have been careful to emphasize that Trinity does not imply that there are three gods (the antitrinitarian heresy of Tritheism), nor that each hypostasis of the Trinity is one-third of an infinite God (partialism), nor that the Son and the Holy Spirit are beings created by and subordinate to the Father (Arianism). Rather, the Trinity is defined as one God in three Persons.[69] Nontrinitarianism Main article: Nontrinitarianism Nontrinitarianism (or antitrinitarianism) refers to theology that rejects the doctrine of the Trinity. Various nontrinitarian views, such as adoptionism or modalism, existed in early Christianity, leading to the disputes about Christology.[70] Nontrinitarianism later appeared again in the Gnosticism of the Cathars in the 11th through 13th centuries, among groups with Unitarian theology in the Protestant Reformation of the 16th century,[71] in the 18th-century Enlightenment and in some groups arising during the Second Great Awakening of the 19th century. Scriptures Main articles: Bible, Biblical canon, Development of the Christian Biblical canon, and Christian scripture The Bible is the sacred book in Christianity. Christianity, like other religions, has adherents whose beliefs and biblical interpretations vary. Christianity regards the biblical canon, the Old Testament and the New Testament, as the inspired word of God. The traditional view of inspiration is that God worked through human authors so that what they produced was what God wished to communicate. The Greek word referring to inspiration in 2 Timothy 3:16 is theopneustos, which literally means "God-breathed".[72] Some believe that divine inspiration makes our present Bibles inerrant. Others claim inerrancy for the Bible in its original manuscripts, although none of those are extant. Still others maintain that only a particular translation is inerrant, such as the King James Version.[73][74][75] Another closely related view is Biblical infallibility or limited inerrancy, which affirms that the Bible is free of error as a guide to salvation, but may include errors on matters such as history, geography or science. The books of the Bible accepted by the Orthodox, Catholic and Protestant churches vary somewhat, with Jews accepting only the Hebrew Bible as canonical; there is however substantial overlap. These variations are a reflection of the range of traditions, and of the councils that have convened on the subject. Every version of the Old Testament always includes the books of the Tanakh, the canon of the Hebrew Bible. The Catholic and Orthodox canons, in addition to the Tanakh, also include the Deuterocanonical Books as part of the Old Testament. These books appear in the Septuagint, but are regarded by Protestants to be apocryphal. However, they are considered to be important historical documents which help to inform the understanding of words, grammar and syntax used in the historical period of their conception. Some versions of the Bible include a separate Apocrypha section between the Old Testament and the New Testament.[76] The New Testament, originally written in Koine Greek, contains 27 books which are agreed upon by all churches. Modern scholarship has raised many issues with the Bible. While the Authorized King James Version is held to by many because of its striking English prose, in fact it was translated from the Erasmus Greek Bible which in turn "was based on a single 12th Century manuscript that is one of the worst manuscripts we have available to us".[77] Much scholarship in the past several hundred years has gone into comparing different manuscripts in order to reconstruct the original text. Another issue is that several books are considered to be forgeries. The injunction that women "be silent and submissive" in 1 Timothy 2[78] is thought by many to be a forgery by a follower of Paul, a similar phrase in 1 Corinthians 14,[79] which is thought to be by Paul, appears in different places in different manuscripts and is thought to originally be a margin note by a copyist.[77] Other verses in 1 Corinthians, such as 1 Corinthians 11:2–16 where women are instructed to wear a covering over their hair "when they pray or prophesies",[80] contradict this verse. A final issue with the Bible is the way in which books were selected for inclusion in the New Testament. Other Gospels have now been recovered, such as those found near Nag Hammadi in 1945, and while some of these texts are quite different from what Christians have been used to, it should be understood that some of this newly recovered Gospel material is quite possibly contemporaneous with, or even earlier than, the New Testament Gospels. The core of the Gospel of Thomas, in particular, may date from as early as AD 50 (although some major scholars contest this early dating),[81] and if so would provide an insight into the earliest gospel texts that underlie the canonical Gospels, texts that are mentioned in Luke 1:1–2. The Gospel of Thomas contains much that is familiar from the canonical Gospels—verse 113, for example ("The Father's Kingdom is spread out upon the earth, but people do not see it"),[82] is reminiscent of Luke 17:20–21[83][84]—and the Gospel of John, with a terminology and approach that is suggestive of what was later termed Gnosticism, has recently been seen as a possible response to the Gospel of Thomas, a text that is commonly labelled proto-Gnostic. Scholarship, then, is currently exploring the relationship in the Early Church between mystical speculation and experience on the one hand and the search for church order on the other, by analyzing new-found texts, by subjecting canonical texts to further scrutiny, and by an examination of the passage of New Testament texts to canonical status. Catholic interpretation St. Peter's Basilica, Vatican City, the largest church in the world and a symbol of the Catholic Church. Main article: Catholic theology of Scripture In antiquity, two schools of exegesis developed in Alexandria and Antioch. Alexandrine interpretation, exemplified by Origen, tended to read Scripture allegorically, while Antiochene interpretation adhered to the literal sense, holding that other meanings (called theoria) could only be accepted if based on the literal meaning.[85] Catholic theology distinguishes two senses of scripture: the literal and the spiritual.[86] The literal sense of understanding scripture is the meaning conveyed by the words of Scripture. The spiritual sense is further subdivided into: The allegorical sense, which includes typology. An example would be the parting of the Red Sea being understood as a "type" (sign) of baptism.[1Cor 10:2] The moral sense, which understands the scripture to contain some ethical teaching. The anagogical sense, which applies to eschatology, eternity and the consummation of the world Regarding exegesis, following the rules of sound interpretation, Catholic theology holds: The injunction that all other senses of sacred scripture are based on the literal[87][88] That the historicity of the Gospels must be absolutely and constantly held[89] That scripture must be read within the "living Tradition of the whole Church"[90] and That "the task of interpretation has been entrusted to the bishops in communion with the successor of Peter, the Bishop of Rome".[91] Protestant interpretation Protestants believe Martin Luther's basic beliefs against the Catholic Church: Sola scriptura (by Scripture alone), Sola fide (by faith alone), Sola gratia (by grace alone), Solus Christus (through Christ alone) and Soli Deo gloria (glory to God alone) Clarity of Scripture Protestant Christians believe that the Bible is a self-sufficient revelation, the final authority on all Christian doctrine, and revealed all truth necessary for salvation. This concept is known as sola scriptura.[92] Protestants characteristically believe that ordinary believers may reach an adequate understanding of Scripture because Scripture itself is clear (or "perspicuous"), because of the help of the Holy Spirit, or both. Martin Luther believed that without God's help Scripture would be "enveloped in darkness".[93] He advocated "one definite and simple understanding of Scripture".[93] John Calvin wrote, "all who refuse not to follow the Holy Spirit as their guide, find in the Scripture a clear light."[94] The Second Helvetic Confession, composed by the pastor of the Reformed church in Zürich (successor to Protestant reformer Zwingli) was adopted as a declaration of doctrine by most European Reformed churches.[95] Original intended meaning of Scripture Protestants stress the meaning conveyed by the words of Scripture, the historical-grammatical method.[96] The historical-grammatical method or grammatico-historical method is an effort in Biblical hermeneutics to find the intended original meaning in the text.[97] This original intended meaning of the text is drawn out through examination of the passage in light of the grammatical and syntactical aspects, the historical background, the literary genre as well as theological (canonical) considerations.[98] The historical-grammatical method distinguishes between the one original meaning and the significance of the text. The significance of the text includes the ensuing use of the text or application. The original passage is seen as having only a single meaning or sense. As Milton S. Terry said: "A fundamental principle in grammatico-historical exposition is that the words and sentences can have but one significance in one and the same connection. The moment we neglect this principle we drift out upon a sea of uncertainty and conjecture."[99] Technically speaking, the grammatical-historical method of interpretation is distinct from the determination of the passage's significance in light of that interpretation. Taken together, both define the term (Biblical) hermeneutics.[97] Some Protestant interpreters make use of typology.[100] Eschatology Main article: Christian eschatology The 7th-century Khor Virap monastery in the shadow of Mount Ararat. Armenia was the first state to adopt Christianity as the state religion, in AD 301.[101] The end of things, whether the end of an individual life, the end of the age, or the end of the world, broadly speaking is Christian eschatology; the study of the destiny of humans as it is revealed in the Bible. The major issues in Christian eschatology are the Tribulation, death and the afterlife, the Rapture, the Second Coming of Jesus, Resurrection of the Dead, Heaven and Hell, Millennialism, the Last Judgment, the end of the world and the New Heavens and New Earth. Christians believe that the second coming of Christ will occur at the end of time after a period of severe persecution (the Great Tribulation). All who have died will be resurrected bodily from the dead for the Last Judgment. Jesus will fully establish the Kingdom of God in fulfillment of scriptural prophecies.[102][103] Death and afterlife Most Christians believe that human beings experience divine judgment and are rewarded either with eternal life or eternal damnation. This includes the general judgement at the resurrection of the dead as well as the belief (held by Roman Catholics,[104][105] Orthodox[106][107] and most Protestants) in a judgment particular to the individual soul upon physical death. In Roman Catholicism, those who die in a state of grace, i.e., without any mortal sin separating them from God, but are still imperfectly purified from the effects of sin, undergo purification through the intermediate state of purgatory to achieve the holiness necessary for entrance into God's presence.[108] Those who have attained this goal are called saints (Latin sanctus, "holy").[109] Some Christian groups, such as Seventh-day Adventists, hold to mortalism, the belief that the human soul is not naturally immortal, and is unconscious during the intermediate state between bodily death and resurrection. These Christians also hold to Annihilationism, the belief that subsequent to the final judgement, the wicked will cease to exist rather than suffer everlasting torment. Jehovah's Witnesses hold to a similar view.[110] Worship Main article: Christian worship See also: Mass (liturgy), Reformed worship, and Contemporary worship Samples of Catholic religious objects—the Bible, a crucifix and a rosary Justin Martyr described 2nd-century Christian liturgy in his First Apology (c. 150) to Emperor Antoninus Pius, and his description remains relevant to the basic structure of Christian liturgical worship: And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability, and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons. And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need.[111] Thus, as Justin described, Christians assemble for communal worship on Sunday, the day of the resurrection, though other liturgical practices often occur outside this setting. Scripture readings are drawn from the Old and New Testaments, but especially the gospel accounts. Often these are arranged on an annual cycle, using a book called a lectionary. Instruction is given based on these readings, called a sermon, or homily. There are a variety of congregational prayers, including thanksgiving, confession and intercession, which occur throughout the service and take a variety of forms including recited, responsive, silent, or sung. The Lord's Prayer, or Our Father, is regularly prayed. A modern Protestant worship band leading a contemporary worship session Some groups depart from this traditional liturgical structure. A division is often made between "High" church services, characterized by greater solemnity and ritual, and "Low" services, but even within these two categories there is great diversity in forms of worship. Seventh-day Adventists meet on Saturday, while others do not meet on a weekly basis. Charismatic or Pentecostal congregations may spontaneously feel led by the Holy Spirit to action rather than follow a formal order of service, including spontaneous prayer. Quakers sit quietly until moved by the Holy Spirit to speak. Some evangelical services resemble concerts with rock and pop music, dancing and use of multimedia. For groups which do not recognize a priesthood distinct from ordinary believers the services are generally led by a minister, preacher, or pastor. Still others may lack any formal leaders, either in principle or by local necessity. Some churches use only a cappella music, either on principle (for example, many Churches of Christ object to the use of instruments in worship) or by tradition (as in Orthodoxy). Nearly all forms of churchmanship celebrate the Eucharist (Holy Communion), which consists of a consecrated meal. It is reenacted in accordance with Jesus' instruction at the Last Supper that his followers do in remembrance of him as when he gave his disciples bread, saying, "This is my body", and gave them wine saying, "This is my blood".[112] Some Christian denominations practice closed communion. They offer communion to those who are already united in that denomination or sometimes individual church. Catholics restrict participation to their members who are not in a state of mortal sin. Most other churches practice open communion since they view communion as a means to unity, rather than an end, and invite all believing Christians to participate. Worship can be varied for special events like baptisms or weddings in the service or significant feast days. In the early church, Christians and those yet to complete initiation would separate for the Eucharistic part of the worship. In many churches today, adults and children will separate for all or some of the service to receive age-appropriate teaching. Such children's worship is often called Sunday school or Sabbath school (Sunday schools are often held before rather than during services). Sacraments Main article: Sacrament See also: Sacraments of the Catholic Church, Anglican sacraments, and Lutheran sacraments 2nd-century description of the Eucharist And this food is called among us Eukaristia [the Eucharist], of which no one is allowed to partake but the man who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined. For not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Savior, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh. Justin Martyr[111] In Christian belief and practice, a sacrament is a rite, instituted by Christ, that confers grace, constituting a sacred mystery. The term is derived from the Latin word sacramentum, which was used to translate the Greek word for mystery. Views concerning both which rites are sacramental, and what it means for an act to be a sacrament, vary among Christian denominations and traditions.[113] The most conventional functional definition of a sacrament is that it is an outward sign, instituted by Christ, that conveys an inward, spiritual grace through Christ. The two most widely accepted sacraments are Baptism and the Eucharist (or Holy Communion), however, the majority of Christians also recognize five additional sacraments: Confirmation (Chrismation in the Orthodox tradition), Holy orders (ordination), Penance (or Confession), Anointing of the Sick and Matrimony (see Christian views on marriage).[113] Taken together, these are the Seven Sacraments as recognized by churches in the High Church tradition—notably Roman Catholic, Eastern Orthodox, Oriental Orthodox, Independent Catholic, Old Catholic, many Anglicans and some Lutherans. Most other denominations and traditions typically affirm only Baptism and Eucharist as sacraments, while some Protestant groups, such as the Quakers, reject sacramental theology.[113] Christian denominations, such as Baptists, which believe these rites do not communicate grace, prefer to call Baptism and Holy Communion ordinances rather than sacraments. In addition to this, the Church of the East has two additional sacraments in place of the traditional sacraments of Matrimony and the Anointing of the Sick. These include Holy Leaven (Melka) and the sign of the cross.[114]