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 Missions in Asia too have achieved sufficient success to prove that there exists no inherent obstacle either in the gospel or in the Asiatic mind. Moreover, Christianity was once represented in Asia by a powerful organization extending throughout Persia and central Asia into India (see ). Mutatis mutandis, the same applies to Africa also, and Christianity still survives in both continents in the Coptic, Abyssinian and Armenian Churches. The explanation is rather to be sought in the political condition of the early centuries of the Christian era, especially in the rise of Mahommedanism. This may be regarded indeed as a form of Christianity, for it is not more foreign perhaps to the prevailing type than are some sects which claim the name. It exerted a strong influence upon Europe, but its followers have been peculiarly unsusceptible to missionary labours, and even in Europe have retained the faith of the Prophet. In the limitations of the Roman empire and in the separation of East and West consequent upon its decline, Christianity, as a dominant religion, was confined for a thousand years to Europe, and even portions of this continent for centuries were in the hands of its great foe. The East appeared as the Mahommedan dominions, and beyond these the continents of Asia and Africa were so dimly discerned that little reciprocal influence was felt. Thus the development of the two great civilized portions of the race in Europe and Asia followed independent lines in religion as in all else; and Africa, excepting its northern border, was left untouched by the progress of enlightenment.

Not only is Christianity thus the religion of a wide variety of races but across the divisions there cut other lines. In its organization Christianity exists in three great divisions, Roman, Greek and Protestant, and in various ancient sects in the Orient. The Roman Catholic and Greek divisions of the Christian Church are homogeneous in organization, but in Protestantism certain denominations are national, established by differing governments, and others are independent of governmental aid, making a large number of differing denominations. Some of these divisions are mutually antagonistic, denying to each other the name of Christian and even the hope of salvation.

According to a second classification, Christianity may be placed among the “individual” religions, since it traces its origin, like Islam and Buddhism, to an individual as its founder. This beginning is not in the dimness of antiquity nor in a multitude of customs, beliefs, traditions, rites and personalities, as is the case with the so-called “natural” religions. It is not implied that in the formation of the “natural” religions individuals were not of great importance, nor, on the other hand, that in individual religions the founder formed his faith independently of the community of which he was a part; but only that as undoubted historic facts certain religions, in tracing their lines to individuals, thereby acquired a distinctive character, and retain the impress of their founder. Such religions begin as a reform or a protest or revolt. They proclaim either a new revelation, or the return to an ancient truth which has been forgotten or distorted. They demand repentance and change of heart, i.e. the renouncing of the ordinary faith of the community and the acceptance of a new gospel. Thus demanding an act of will on the part of individuals, they are classed once more as “ethical” religions. To be sure, the new is built upon the old—in part unconsciously—and the rejection of the faith of the past, however violent, is never thoroughgoing. In consequence the old affects the new in various ways. Thus in Buddhism the presuppositions which Buddha uncritically took over work out their logical results in the Mah&#257;y&#257;na, so that great sects calling themselves “Buddhist” affirm what the Master denied and deny what he taught. Christianity takes Judaism (see ) for granted—rejects it in part as a merely preparatory stage, in part reinterprets it, and does not submit what it accepts to rigorous scrutiny. As a result the Old Testament (see ) remains not only as the larger part of the Christian canon, but, sometimes, in some churches, as obscuring its distinctive truth. Moreover, in the transference of Christianity from the Jewish to the Greek-Roman world again various elements were taken into it. More properly perhaps we might consider the Greek and Roman civilization as the permanent element—so that the relationship to it was not different from the relationship to Judaism—in part it was denied, in part it was of purpose accepted, in still larger part unconsciously the Greek-Roman converts took over with them the presuppositions of their older world view—and thus formed the moulds into which the Christian truth was run. Here again, in some instances the pre-Christian elements so asserted themselves as to obscure the new and distinctive teaching.

Christianity, regarded objectively as one of the great religions of the world, owes its rise to Jesus of Nazareth, in ancient Galilee. (See .) By reverent disciples his ancestry was traced to the royal family of David, and his birth is ascribed by the church to the miraculous act of God. His life was spent, until the beginning of his public ministry, in humble circumstances as the son of a carpenter and his wife, Joseph and Mary. Of Joseph we hear nothing after the boyhood of Jesus, who followed the same trade, supporting himself and perhaps his mother and younger brothers and sisters. Of this period we have only a few fragmentary anecdotes and a stray reference or two. At thirty years of age he appeared in public, and after a short period (we cannot determine how long, but possibly eighteen months) he was crucified, upon the accusation of his countrymen, by the Roman authorities. He was without technical education, but he had been carefully trained in the sacred books, as was usual with his people. Belonging neither to the aristocracy nor to the learned class, he was one of the common people yet separate from them—a separation not of race or caste or education, but of unique personality.

His career is understood only in the light of his relations to Judaism (see ). This faith, in a peculiarly vivid fashion, illustrates the growth and development of religion, for its great teachers in the highest degree possessed what the Germans call God-consciousness. The Hebrew national literature centres in the thought of God. It is Yahweh who is all and in all, the father, the leader, the hope, the hero of his people. No other national literature is so continuously and so highly religious. Another factor gives it still greater interest for the student of religion,—in it the progress of religious thought can be traced, and the varying elements of the religious life seen in harmony and in conflict.

In the early period the Hebrew religion was of the ordinary Semitic type. In its ancient stories were remnants of primitive religion, of tabu, of anthropomorphic gods, of native forms of worship, of magic and divination, of local and tribal cults. Out of these developed, by the labours of the prophets, a religion of high spirituality and exalted ethical ideals. According to it God demands not ritual nor sacrifice nor offerings. He does not delight in prayers and praise, but he demands truth in the soul and bids man to walk humbly and deal righteously and mercifully with his brother (Micah vi. 6-8; Isa. i. 2-20). He requires kindness, forgiveness and loving sacrifice from all to all (Isa. lviii. 3–12). This conception of God revealed itself as so essential to the prophets that their intense national feeling was modified. God would not deliver Israel because it was his people, descended from Abraham, his chosen, but he would punish it even more severely than the other nations because it denied him by its sins (Amos iii. 1-2). Yet Israel would not be destroyed, for a spiritual remnant, loving and obeying God, would be saved and purified (Ezek. xxxvi.-xxxvii.). Thus Israel survived its misfortunes. When the national independence was destroyed, the prophetic teaching held the people together in the hope of a re-establishment of the Kingdom when all nations should be subject to it and blessed in its everlasting reign of righteousness and peace (Isa. xlix., lx.).

Some of the prophets associated the restoration of the Kingdom with the coming of the Messiah, the anointed one, who should re-establish the line of David (Isa. ix. 6 f., xi. 1 f.; Micah v. 2; Ezek. xxxiv. 23, xxxvii. 24; Zech. ix. 9; Ps. ii. 72). Others said nothing of such a one, but seemed to expect the regeneration of Israel through the labours, sufferings and triumphs of