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Christianity is a monotheistic religion based on the life and teachings of Jesus of Nazareth, who its adherents believe is the Son of God. Christianity is the world's largest religion, with over 2.4 billion followers, known as Christians, who make up about a third of the global population. Its central beliefs include the Trinity, the Incarnation, the Atonement, the Resurrection, and the Second Coming.

## Core Beliefs ### The Trinity

Christians believe in one God in three persons: the Father, the Son (Jesus Christ), and the Holy Spirit. The three persons of the Trinity are co-equal and co-eternal, and each plays a distinct role in the salvation of humanity.

[Document: 1739749258570-eotm94-anf01.txt]__________________________________________________________________ Chapter LXIII.--It is proved that this God was incarnate. And Trypho said, "This point has been proved to me forcibly, and by many arguments, my friend. --- [Document: 1739749258570-eotm94-anf01.txt] ### The Incarnation

Christians believe that Jesus Christ, the Son of God, became human in order to save humanity from sin. Jesus was born of the virgin Mary and lived a sinless life, teaching about the Kingdom of God and performing miracles. He was crucified on a cross, died, and was buried, but rose from the dead on the third day. His resurrection is seen as the victory over sin and death.

[Document: 1739749258570-eotm94-anf01.txt]__________________________________________________________________ Chapter LXIII.--It is proved that this God was incarnate. And Trypho said, "This point has been proved to me forcibly, and by many arguments, my friend. --- [Document: 1739749258570-eotm94-anf01.txt] ### The Atonement

Christians believe that Jesus' death on the cross was a sacrifice that atoned for the sins of humanity. Through his death, Jesus paid the penalty for sin and made it possible for people to be forgiven and reconciled to God.

[Document: 1739749258570-eotm94-anf01.txt]__________________________________________________________________ Introductory Note to the Epistle of Mathetes to Diognetus __________________________________________________________________ [a.d. 130.] The anonymous author of this Epistle gives himself the title (Mathetes) "a disciple [263] of the Apostles," and I venture to adopt it as his name. It is about all we know of him, and it serves a useful end. I place his letter here, as a sequel to the Clementine Epistle, for several reasons, which I think scholars will approve: (1) It is full of the Pauline spirit, and exhales the same pure and primitive fragrance which is characteristic of Clement. (2) No theory as to its date very much conflicts with that which I adopt, and it is sustained by good authorities. (3) But, as a specimen of the persuasives against Gentilism which early Christians employed in their intercourse with friends who adhered to heathenism, it admirably illustrates the temper prescribed by St. Paul (2 Tim. ii. 24), and not less the peculiar social relations of converts to the Gospel with the more amiable and candid of their personal friends at this early period. Mathetes was possibly a catechumen of St. Paul or of one of the apostle's associates. I assume that his correspondent was the tutor of M. Aurelius. Placed just here, it fills a lacuna in the series, and takes the place of the pseudo (second) Epistle of Clement, which is now relegated to its proper place with the works falsely ascribed to St. Clement. Altogether, the Epistle is a gem of purest ray; and, while suggesting some difficulties as to interpretation and exposition, it is practically clear as to argument and intent. Mathetes is, perhaps, the first of the apologists. The following is the original Introductory Notice of the learned editors and translators:-- The following interesting and eloquent Epistle is anonymous, and we have no clue whatever as to its author. For a considerable period after its publication in 1592, it was generally ascribed to Justin Martyr. In recent times Otto has inserted it among the works of that writer, but Semisch and others contend that it cannot possibly be his. In dealing with this question, we depend entirely upon the internal evidence, no statement as to the authorship of the Epistle having descended to us from antiquity. And it can scarcely be denied that the whole tone of the Epistle, as well as special passages which it contains, points to some other writer than Justin. Accordingly, critics are now for the most part agreed that it is not his, and that it must be ascribed to one who lived at a still earlier date in the history of the Church. --- [Document: 1739749258570-eotm94-anf01.txt] ### The Resurrection

Christians believe that Jesus rose from the dead on the third day after his crucifixion. His resurrection is seen as the victory over sin and death, and the promise of eternal life for those who believe in him.

[Document: 1739749258570-eotm94-anf01.txt]__________________________________________________________________ Introductory Note to the Epistle of Mathetes to Diognetus __________________________________________________________________ [a.d. 130.] The anonymous author of this Epistle gives himself the title (Mathetes) "a disciple [263] of the Apostles," and I venture to adopt it as his name. It is about all we know of him, and it serves a useful end. I place his letter here, as a sequel to the Clementine Epistle, for several reasons, which I think scholars will approve: (1) It is full of the Pauline spirit, and exhales the same pure and primitive fragrance which is characteristic of Clement. (2) No theory as to its date very much conflicts with that which I adopt, and it is sustained by good authorities. (3) But, as a specimen of the persuasives against Gentilism which early Christians employed in their intercourse with friends who adhered to heathenism, it admirably illustrates the temper prescribed by St. Paul (2 Tim. ii. 24), and not less the peculiar social relations of converts to the Gospel with the more amiable and candid of their personal friends at this early period. Mathetes was possibly a catechumen of St. Paul or of one of the apostle's associates. I assume that his correspondent was the tutor of M. Aurelius. Placed just here, it fills a lacuna in the series, and takes the place of the pseudo (second) Epistle of Clement, which is now relegated to its proper place with the works falsely ascribed to St. Clement. Altogether, the Epistle is a gem of purest ray; and, while suggesting some difficulties as to interpretation and exposition, it is practically clear as to argument and intent. Mathetes is, perhaps, the first of the apologists. The following is the original Introductory Notice of the learned editors and translators:-- The following interesting and eloquent Epistle is anonymous, and we have no clue whatever as to its author. For a considerable period after its publication in 1592, it was generally ascribed to Justin Martyr. In recent times Otto has inserted it among the works of that writer, but Semisch and others contend that it cannot possibly be his. In dealing with this question, we depend entirely upon the internal evidence, no statement as to the authorship of the Epistle having descended to us from antiquity. And it can scarcely be denied that the whole tone of the Epistle, as well as special passages which it contains, points to some other writer than Justin. Accordingly, critics are now for the most part agreed that it is not his, and that it must be ascribed to one who lived at a still earlier date in the history of the Church. --- [Document: 1739749258570-eotm94-anf01.txt] ### The Second Coming

Christians believe that Jesus will return to earth one day to judge the living and the dead. This event is known as the Second Coming, and it is seen as the culmination of God's plan for humanity.

[Document: 1739749258570-eotm94-anf01.txt]__________________________________________________________________ Introductory Note to the Epistle of Mathetes to Diognetus __________________________________________________________________ [a.d. 130.] The anonymous author of this Epistle gives himself the title (Mathetes) "a disciple [263] of the Apostles," and I venture to adopt it as his name. It is about all we know of him, and it serves a useful end. I place his letter here, as a sequel to the Clementine Epistle, for several reasons, which I think scholars will approve: (1) It is full of the Pauline spirit, and exhales the same pure and primitive fragrance which is characteristic of Clement. (2) No theory as to its date very much conflicts with that which I adopt, and